so pious fervour; the golden candlestick is displaced, and thrown away as a useless thing, to make room for the throne of the prince of darkness; the sacred incense, which sent rolling up, in clouds, its rich perfume, is exchanged for a poisonous, hellish vapour, and here is, instead of a sweet savour, a stench.' The comely order of this house is turned all into confusion; 'the beauties of holiness' into noisome impurities; the house of prayer into a den of thieves; for every lust is a thief, and every theft sacrilege. He that invites you to take a view of the soul of man, gives you but such another prospect, and doth but say to you, 'Behold the desolation;' all things rude and waste. So that, should there be any pretence to the Divine presence, it might be said, if God be here, why is it then? The faded glory, the darkness, the disorder, the impurity, the decayed state, in all respects, of this temple, too plainly show the great inhabitant is gone.-Rev. J. Howe.

LEPROSY A Type of sin, ORIGINAL AND ACTUAL.

LEPROSY was typical of sin and its pollution; contaminating every thing with which we are connected, visiting in itself with destruction all things with which man 18 concerned. In consequence of sin that dwells in him, he changes every blessing into a curse. All the gifts of providence are excellent in themselves; but man by abusing those gifts, extracts a curse from every thing which was originally given him by God as a blessing. There is nothing with which we are connected, that does not by reason of our transgressions involve in it a curse. The leprosy separated a man from his fellowcreatures, it banished him from society, and obliged him to live in a state of solitude. Sin separates from God and every thing like him; it separates us from the holy angels of heaven; it separates us from the Church of God here below, and eventually consigns us to the eternal prison of hell. There was something very insidious in the leprosy; it was a white spot, at first treated, in a variety of instances, with thoughtlessness, if not with contempt; nevertheless in this incipient state it was the leprosy; and if the progress of the disorder was not checked, and that too by Almighty power, it visited humanity with destruction, tore limb from limb, and consigned man to his original dust. Leprosy though in one sense a striking type of sin, is yet but a weak one. Sin has invaded all the faculties of body and soul: it makes man his own enemy, destruction rages within, a civil war is carried on within the human bosom. It is absolutely necessary

that we should know, and see, and feel that we are lepers. It would appear that no one could tell the individual whether he was a leper or not but the priest. The priest was taught by God himself to distinguish the plague of leprosy from any thing else, and to pronounce him clean or unclean. No one can teach us that we are sinners but Jesus Christ. The High Priest of our profession can alone convince us by his Holy Spirit that we are transgressors. He healed lepers while here below, to teach us his power and disposition to heal diseased sinners. The Saviour is a physician as well as a priest. The health of God himself is imparted to the human soul, when the sinner is forgiven and cleansed by the infinitely precious blood of Christ. Medical men will tell you that when there is health in the constitution it fights against disease, and drives it from the vitals to the extremities; and then though apearances may be bad, yet the skilful physician knows that all is well, health is in full possession of the vitals of his patient. It is not uncommon to find individuals full of complaints against themselves, dwelling on their own imperfections, weeping over their sins, and indisposed to receive comfort. Now let me show you the spiritual leper-here he is: 'I acknowledge my transgression and my sin is ever before me. Against thee, thee only, have I sinned, and done this evil in thy sight;" (here the leprosy is coming out, the health of God is taking possession of the vitals of the patient, and is driving out the leprosy) 'that thou mightest be justified when thou speakest, and be clear when thou judgest. Behold I was shapen in iniquity, and in sin did my mother conceive me.' Ye mourners in Zion, take this to comfort yourselves. Are you honest mourners? In the sight of God, then you are white lepers. God himself pronounces you clean; take the comfort and consolation to yourselves. The man who honestly takes his sins to the Lord, and believes God will forgive him for the sake of Jesus Christ, however shameful his past life may have been, is one with the leprosy all over his skin. The health of God triumphs in the inmost recesses of his frame, and is driving the disease out of it.-Howels.

TO KNOW GOD IS TO LOVE HIM.

If there be the least spiritual life in you, it came not thither by accident, but by the love wherewith he loved you. If the pure minds of the saints need to be stirred up by way of remembrance, what shall be said to the heedless part of the world, who, because they hear of a just and holy God, think of him with suspicion

and dislike? O righteous Father!' said Christ, the world hath not known thee.' He who came from the Father, and was in the world, seems, in the close of his farewell prayer, to have summed up his reflections on mankind in these words: O righteous Father! the world hath not known thee.' Did they but know thee, they could not but love thee? All then that is asked of you is this; learn to think rightly of God, your views of all things will then be rectified; you will acquaint yourself with him, and be at peace. Rev. H. Martyn.

THE CONFIDENCE OF THE CHRISTIAN.

over.

THE righteous seem to lie by, in the bosom of the earth, as a wary pilot in some well-sheltered creek, till all the storms which infest this lower world are blown Here they enjoy safe anchorage, are in no danger of foundering amidst the waves of prevailing iniquity, or of being shipwrecked on the rocks of any powerful temptation. But ere long we shall behold them hoisting their flag of hope, riding before a sweet gale of atoning merit and redeeming love, till they make, with all the sails of an assured faith, the blessed port of an eternal life.—Rev. J. Harvey.

CHOICE ADVICES.

LET thy talk be gracious, that he who hears thee may grow better by thee; and be ever more earnest when thou speakest of religion than when thou talkest of worldly matters. If thou perceivest that thou hast erred, persevere not in thine error, rejoice to find the truth, and magnify it. Study, therefore, three things especially, to understand well, to say well, and to do well. And when thou meetest with God's children, be sure to make some holy advantage by them; learn of them all the good that thou canst, and communicate with them all the good things that thou knowest. The more good thou teachest others, the more will God still minister unto thee. Beware that you believe not all that is told you, and that tell not all that you hear; for if you do, you shall not long enjoy true friends, nor ever want great troubles. Though thou hast many acquaintances, yet make not any thy familiar friend but he that truly fears God. For be assured that what friendship soever is grounded upon any other cause than true religion, if ever that cause fail, the friendship falleth off; and the rather because that as God diffuses among men truth, peace, and amity, that we should live to do one another good; so the devil daily sows falsehood, discord, and enmity, to cause, if he can, the dearest friends to devour one another. Make not a jest of

you

own.

another man's infirmity. Remember thine Abhor the frothy wit of a filthy nature, whose brains having once conceived an odd scoff, his mind travails till he be delivered of it. Yea, he had rather lose his best friend than his worst jest. But if thou be disposed to be merry, have a special care to three things:-1st, That it be not against religion. 2d, That it be not against charity. 3d, That it be not against chastity. And then be as merry as thou canst, only in the Lord. When the glory of God, or good of thy neighbour require it, speak the truth, and fear not the face of man. The frown of a prince may sometimes be the favour of God. Ever think him a true friend who tells thee secretly and plainly of thy faults. He that sees thee offend, and tells thee not of thy fault, either flatters thee for favour, or dares not displease thee for fear. Reprehension, be it just or unjust, come it from the mouth of a friend or from a foe, never does a wise man harm. For, if it be true, thou hast a warning to amend; if it be false, thou hast a care at what to avoid. So, every way, it makes a wise man better or more wary. But if thou canst not endure to be reprehended, do then nothing worthy of reprehension.—Bayly.

EVERY fresh discovery you have of Christ will whet your love to him, and the more sights you have of him, the more you will see of the vanity of the things of time and sense, and the more you will see that they are not to be compared to the love of God in Christ Jesus.-Romaine.

Man creates for

ALMOST all human pleasures or griefs hang on a chain which swings between the past and the future. himself a beautiful garden in the future, but the present turns it into a desert, or he fashions the bugbear care out of the dim obscurity which rolls between him and futurity.-Hume.

FEW men have done more harm than

those who have been thought to be able to do least; and there cannot be a greater

error than to believe a man whom we see

qualified with too mean parts to do good, to be, therefore, incapable of doing hurt. There is a supply of malice, of pride, of industry, and even of folly, in the meekest, when he sets his heart upon it, that makes a strange progress of wickedness.-Clarendon.

THE Christian's secret intercourse with God will make itself manifest to the world.

WHEN God puts faith into the fire, it is not to consume it, but to prove it and improve it.

THOMAS GRANT, PRINTER, EDINBURGH.

THE present is emphatically an age of knowledge. It is entitled to be so designated on two accounts. First of all, because of the discoveries that have been made in every department of science and art. The limits of these have been wondrously extended during the past century; they are extending every day, and they hold out the promise of indefinite enlargement. In proof of this, we refer to the advancement that has taken place in astronomy, since the days of Newton, in chemistry, since the time of Davy, and in the whole aspect of the world, the relative position of places, the commerce of nations, the intercourse of society, the comforts of life, since the inventions of Watt.

But the present is still further entitled to be called an age of knowledge, on account of the unprecedented extent to which knowledge is diffused throughout society at large. This is to be ascribed to three causes to the invention of printing, to the stimulus given to the human mind and the cause of liberty at the Reformation, and to the manifold improvements which have ever and anon been making in the typographical art, and which now render the multiplication of books a comparatively easy process. The consequence is, that the sober and intelligent mechanic of the present day may possess himself of a library incomparably superior to that which was possessed generally by the nobility and men of learning, who lived before the times of Guttenburg and Caxton.

But is the present an age of self-knowledge? or is it the fact that men, generally speaking, know most other things better than they know themselves? It must be admitted that there are some things relating to themselves that men do understand better now than at any former period. They have a more thorough acquaintance with the structure of their bodies, and with the laws by which the animal economy is regulated; and it may be also allowed, they have acquired a further insight into the intellectual system, into the phenomena and laws of thought, and in this way light has to some extent been thrown on the principles on which a sound education should be conducted. Still even the anatomist, or the physiologist, or the metaphysician, or the man who is all these in one, may, notwithstanding all his information, not know himself. While he knows that he is a compound being consisting of soul, body, and spirit and is conversant with the qualities which distinguish and the laws No. VIII.-NEW SERIES.

which govern each of these constituent parts, he may be a perfect stranger to his true state and character in the sight of God. And men in general are strangers to themselves in this respect. Their ignorance, moreover, is most profound. They are guilty, but do not admit it, except perhaps in words; they are unholy, but do not believe it; their hearts are deceitful above all things and desperately wicked, but they reject this as a calumny. Thus they imagine themselves to be the very opposite of what they are-like the man who, while in the depths of poverty imagines that he is wallowing in wealth, or while deficient in intellect accounts himself a genius.

And while self-knowledge even in a slight degree is rare, deep self-knowledge is, of course, much rarer. Here the views of those who recognise the truth of what the Bible affirms respecting them, if not very superficial, are yet extremely defective. They acknowledge they are guilty, but they have a very imperfect notion of the extent of their guilt; they feel they are depraved, still they have only a faint sense of their moral turpitude and debasement. The will has a perversity they have not fully gauged, and the heart depths they have not sounded. Now, this knowledge is not more rare than important. What more momentous, for example, than acquaintance with our state or condition as moral and religious beings, with the relations we sustain to the law and government of the Almighty! There is a God-our Creator, Lawgiver, and Judge

what then is the position in which we stand to him? Are we his affectionate and obedient subjects; and, as such, the objects of his complacent regards? Can there be no doubt of this? Have we such acquaintance with ourselves as to be convinced that He has now, and has always, had the first place in our thoughts, and the uppermost place in our affections? Or if not, are we really sinners, guilty by nature and practice, odious in the sight of Heaven, and exposed to the wrath of Jehovah? Or again, admitting that we are sinners, great sinners, have we fled to the refuge of sinners-have we repaired to the blood of sprinkling, and found pardon and peace? In one word, are we justified persons, or are we still lying under a sentence of condemnation ? are we the children of the devil and the heirs of hell, or are we the children of God and heirs of eternal life? These are queries that cannot be answered without self-know

VOL. I.

ledge, and without deep self-knowledge. True, a thoroughly godless man may easily satisfy himself that he is no Christian. But we are addressing ourselves to those who have named the name of Jesus, and whose conduct is outwardly consistent; and what we affirm is, that if they neglect self-examination, they cannot attain to a well-grounded assurance of a saving interest in the work of the Lord Jesus Christ. Examine yourselves whether you be in the faith. The work is difficult. We are naturally averse to sit in judgment on ourselves; and when we do so, we are too prone to bring in a verdict in our favour. Still a profound sense of duty should constrain us to undertake it, and should lead us to a throne of grace for aid in the prosecution of it. The result must be favourable or adverse. If adverse, better that the discovery should be made now than when the mistake is irretrievable. If favourable, how delightful to rejoice in hope, assured hope-in the hope of durable riches, of unfading honours, of unending felicity.

X.

ON THE PROVIDENCE OF GOD.

THE arrangements of the material creation have evidently been formed with a view to the accommodation and advantage of living creatures, and more especially of human beings; and it is only from their subserviency to these that they appear worthy of their Divine author. The sun shines not for himself, but it gives light to beings furnished with the faculty of vision. It is for the living, and more especially for the intelligent inhabitants of the earth, that the rains of heaven descend, that the globe is encircled with the atmosphere, that the fountains pour forth their waters, and that the fields yield means of subsistence. And not only the arrangements of the inanimate creation, but the principle classes of the animal kingdom are formed, in part at least, for the comfort and advantage of man. Some of them supply him with food, and others with clothing; while others are given to him for servants, and, by their superior strength or swiftness, enable him to accomplish tasks to which his own unaided might would be utterly unequal. If, then, the phenomena presented by the material and the irrational creation compel us to conclude, that the providence of God extends to them, much more may it be presumed to extend to his rational and intelligent offspring. 'Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth

them. Are ye not much better than they? Consider the lilies of the field, how they grow; they toil not, neither do they spin; and yet I say unto you, that even Solomon in all his glory, was not arrayed like one of these. Wherefore, if God so clothe the grass, which to-day is in the field, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?'

Not only might it be presumed from the evidences of divine care in the inanimate and irrational departments of nature that an equal or superior care would be extended to the intelligent inhabitants of the earth; but further, the relations which the two former bear to the latter are obviously so multifarious, so intimate and important, that it is almost impossible for the divine providence to take care of them without being also extended to it. The arguments, too, which are drawn for a providence from the perfections of God, derive their force chiefly from their application to human beings-beings capable of a moral government, and qualified, in some measure, to know their Creator, and to render him the tribute of an intelligent and rational homage. These anticipations and presumptions are corroborated by numberless facts in the life of every human being,—in the history of human society,

by the care visibly exercised over all men, and especially over good men; and it is almost superfluous to add that the arguments for a providence derived from other sources are rendered incontrovertibly certain by the express declarations of Scripture.

By God the successive generations of mankind are brought into existence; and, in the production of a human soul still more than of an irrational animal, we are presented with an unequivocal exertion of the creative energy of the Almighty ;— with an effect more stupendous and wonderful, in some respects at least, than the creation of the whole material universe. On God, too, all men are incessantly dependant during the whole course of their earthly existence; and were his preserv ing energy suspended for a moment, all flesh would perish together.' 'He gives to all life, and breath, and all things. In him we live, and move, and have our being.'

His visitations preserve our spirits.' 'He holds our soul in life, and suffers not our feet to be moved.' So unlimited is his providence and so minute is his care, that the hairs of our heads are all numbered.'

The preservation of living creatures, and still more of mankind, comprehends, not merely that sustaining agency which upholds them in being, and which is extended to them in common with inanimate

substances, but that protection which is necessary to defend them against danger. The scene of their present habitation is adapted to their nature and faculties with consummate and beneficient skill; but it is adapted to them as fallen creatures, and hence it subjects them to many hardships and privations, and exposes them to many calamities and dangers. Against these calamities and dangers nothing but omnipotence could effectually shield them; and for this gracious purpose omnipotence is constantly exerted. In that almighty guardianship even wicked men share; but it is extended in a peculiar manner to the righteous. 'God is our refuge and strength; a very present help in trouble.' 'The angel of the Lord encampeth round about them that fear him, and delivereth them.'

From the co-operation of divine providence with the conduct of men, the transition is natural to that government which is exercised over them, and which forms another element of God's providential administration. The divine government of rational and accountable agents is totally different from that control which is exerted over inanimate objects, and even from that which is exerted over living but irrational creatures. Neither inamimate objects nor irrational creatures are capable of government, in the proper sense of the term. Even the most sagacious of the brutes seem incapable of forming any distinct notions of law, authority, approbation and disapprobation, rewards and punishments. It is otherwise with men; and over them, therefore, the supreme Ruler maintains a moral administration. Laws worthy of himself are promulgated, to which they are required to yield, not an unconscious or reluctant, but an intelligent and willing obedience; motives, cogent and interesting, are employed to enforce their compliance; and while obedience is rewarded, disobedience is punished.

While the providential government of God over mankind is conducted in a manner suited to their rational natures, without impinging on their free agency, his control over them is complete and unlimited, reaching not only to all the occurrences which befall them, but to all their emotions, volitions, and actions. To him we owe our mental endowments and our bodily strength; it is he who de termines the stations which we are to occupy, and the circumstances in which, in every instance, we are to act; it is he who measures out to us what we call the advantages of fortune-who arranges the events, both prosperous and adverse, which chequer our life; and it is he who fixes the time, the place, and the manner of our

death. Promotion cometh neither from the east, nor the west, from the north, nor from the south. God is ruler and judge; he putteth down one, and setteth up another. He kills, and he maketh alive; he wounds, and his hands make whole.' The incidents which befall ourselves and others often seem to be determined by accident: but what is contingent or casual to us, is not so to God. With him all discord is harmony-all chance direction.'-Professor Balmer.

POETRY.

ZION'S RESTORATION.
ISAIAH IX. 8.

WHO are these that fly like clouds
Which the wind is swiftly driving?
Onwards still, unceasing crowds
Without intermission striving;
No one to alight e'er stoops,
No one e'er his pinion droops.

Like to doves which in their flight,
Homeward to their windows rushing,
Shroud the air like coming night,
While a sound like waters gushing
When long rain a flood-swell brings,
Issues from a thousand wings.

These, O Zion, are the sons

Which thy glorious Lord hath brought thee, Lift thine eyes, for these are ones

Who before have never sought thee;

Gentile nations come to thee

With the forces of the sea.

Lo! from parched deserts some
On swift dromedaries hie-ing,
While the ships of Tarshish come
From far distant islands, vieing
Which shall set thy children's feet
Soonest in thy glorious seat.

Strangers then shall build thy wall,
And their kings on thee attending,
Humbly at thy feet shall fal!,
While thy haters lowly bending
Honour thee with suppliant word,
Zion, city of the Lord.

Thou whom all men did despise,
Even to pass through thee scorning;
From thy dust and ashes rise,

Thou hast now fulfilled thy mourning;
For thy Saviour reconciled,
Hath in mercy on thee smiled.

Now thy sun shall no more set,
Never shall thy moon be waning,
Light unchangeable thoul't get,
Everlasting glory gaining;
For the Lord himself shall shed
Light and glory on thy head.

S.