ing what ought to be the state of our hearts under a sense of his manifold mercies and lovingkindnesses which have been ever of old. In applying this passage to our own experience, let us, my brethren, meditate on various instances of divine interposition as exercised towards us. And of these, the first which we shall notice is embraced in our temporal mercies. finitely more than we deserve; so that in the light of heaven's sun, and the refreshing influence of the surrounding atmosphere, and the food that nourishes our mortal bodies, and the bliss of contentment with our estate, we shall behold abundant grounds of gratitude to Him who giveth us all things richly to enjoy. And even when deprived of those very comforts which we had deemed indispensable to our happiness, are we not thereby taught that God is both able and willing to render the priva tion conducive to our higher and more permanent interests, and to supply all our real need according to his riches in glory by Christ Jesus? In taking a retrospect of our temporal mercies, let us not forget the interchange of those relative and friendly offices which minister so abundantly to the happiness of our condition. How precious are those mutual charities, in which the heart of man is knit to his kinsmen, his friends, his neighbours, his fellow-countrymen, his brethren in Christ! Much of the value of human existence depends on the cultivation of those living sympa us to rejoice with them that rejoice, and to weep with them that weep. In every instance of a brother born for adversity, we have reason to mark the loving-kindness of the Lord, who hath not, because of our guilt, separated us for ever from the communion of the kind affections, and caused us to know the extent of misery involved in that saying, hateful and hating one another." In surveying the wide range of our social relations, and the happiness which we have experienced amidst them, we are constrained to raise our Eben-ezerour stone of remembrance-and to inscribe on it, "Hitherto hath the Lord helped us." 66 It is impossible, indeed, to separate the consideration of these entirely from our spiritual privileges, because all God's mercies flow to us through the channel of mediation, and we are less than the least of any of them. Whatever help has been vouchsafed to us, hitherto, as the creatures of the divine hand, we have received in consequence of that unspeakable gift of love which the Father hath bestowed on us in the Lord our Saviour. Still, my friends, it is of great consequence to bear habitually in mind our obligations to God for those common mercies, as they are sometimes called, which, as creatures simply, we have received from him. The enumeration even of these surpasses our powers of recol-thies which flow through the social system, causing lection as far as it does those of thankful acknowledgment. Their history preceded our birth, and has run parallel with every hour of our being. Let us reflect on the place assigned to us in the creation of God. Why were we endowed with rational and immortal spirits, rendered capable of the exercises of contemplation, forethought, and judgment, the powers of our minds, in their finite capacities, bearing witness to the infinite wisdom which created them? Why have so many inlets to enjoyment been furnished for our sentient and accountable nature, every faculty and affection proving that the Lord is good unto all, and that his tender mercies are over all his works? And as we have been thus "fearfully and wonderfully made," so our preservation in the land of the living is due exclusively to the truth, " that hitherto It is here, my friends, that the text is seen in hath the Lord helped us." Look back, my friends, the most varied and impressive lights; for it is to the helplessness of your infant years, and re- here that the Lord has been emphatically the help flect on the gracious provisions which not only and salvation of his people. From everlasting, met, but even anticipated all your necessities, in Jehovah laid help for us on the Son of his love; the exercise of the parental affections, or in the and in the fulness of time sent him forth, made kind assiduities of those who loved you as their of a woman, made under the law, to redeem ther own souls. In how many subsequent stages of that were under the law, that we might receive your being have you experienced the help of God, the adoption of sons. In the scheme of our salwhen he averted from you some threatened dan-vation by the Lord Jesus Christ, the help of God ger, or restored you from the couch of sickness, or gave you his own strength to endure when heart and flesh had begun to faint and fail! In what a countless variety of instances have you realised the protection of an overruling Providence, the strength of an Almighty arm, the overflowings of a Father's bountifulness! Hath not the Lord helped you to use the comforts which he had so amply provided, whether in your individual or relative experience, giving you the power and the disposition to enjoy them? When the mind is rightly exercised, we shall discover causes for gratitude in whatever state Divine Providence has placed us. Nay, the most ordinary mercies will, in such circumstances, seem to us in In the second place, let us review our spiritual mercies, in connection with the dispensation of the Gospel of the grace of God. is, throughout, shown to be indispensable; for helplessness, the very extremity of helplessness characterises our low and lost estate. Are we helplessly guilty? as identified with a self-destroyed race, condemned of heaven, and exposed to everlasting punishment? In this situation, an atoning sacrifice was offered to the divine justice, of infinite and imperishable value,-a Lamb without blemish and without spot, whereby reconciliation was made for iniquity, and a mercy-set provided for the refuge of the very chief of sinners. Are we, moreover, helplessly depraved, enemies to God, in our minds, and by wicked works, our spiritual beauty having consumed away like the moth; and in us, that is in our flesh, dwelling no good thing? The Lord hath made abundant and suitable provision for our restoration to the purity, as well as to the safety of the redeemed. In that fulness of grace and truth that belongs to the Lord our Saviour, with whom is the residue of the Spirit, there is seasonable help for every time of need. Are we ignorant of any department of Christian obligation or privilege? The Lord helps us to see these in their Scriptural import, anointing our eyes with the eye-salve of his own divine illumination. Are we helplessly destitute of every spiritual benefit? The Lord gives unto us the bread of life which came down from heaven, for his flesh is meat indeed, and his blood is drink indeed." Are we in a dry and thirsty land, where no water is? He hath helped us by opening a fountain in the desert, and springs of living water to satiate every weary, and to replenish every sorrowful soul. The Lord hath thus proved helpful to us as our provider, our physician, our guardian. In him his people are complete, and through him they lack nothing that is good. He sends forth his Spirit to teach them the way of life, and he strengthens them "with all might in the inner man, that they may go forward from strength to strength, until they arrive perfect before God in Zion. دو | But it is necessary to be more minute and specific, in reference to the application of the text, to the case of individual Christians. There are, indeed, necessities common to all men, for which, therefore, a common salvation is provided. Still it may be affirmed, with perfect justness, that whilst the heart of one man answereth to another, even as in water face answereth to face, there are individual varieties of spiritual condition, as there are of external features, which render each man's experience his own and not another's. And this presents a strong additional cause of thankfulness, in considering the help which the Lord hath provided for his Church. It is help wisely and exactly suited to the countless diversities of our spiritual wants. It is help, accordingly, comprehending the very amount of light which is necessary for every season of darkness or of difficulty; of strength for every season of weakness, and of consolation for every hour of sorrow. The precise situation of every member of the household of faith,-all his circumstances, whether joyous or grievous, are "naked and open unto the eyes of Him with whom we have to do," and there is, therefore, a superabundant fulness, which is adapted to every exigency. It would be unbefitting the infinitude of God were it otherwise. Could we conceive a solitary exception which should not come within the "exceeding riches of his grace," that exception would prove a want of adequacy in the provisions of the Gospel. But it is not so. "Father's house there is bread enough and to spare," and, therefore, every specific instance of want, or of woe; of temporal or spiritual destitution; of personal or relative distress, is thoroughly provided for. "Hitherto hath the Lord helped us," is the blissful experience of all who have put his In our faithful love to the test. Was I in the depths of spiritual wretchedness? He left me not to sink unpitied and forlorn, but revealed to me his power and his willingness to save. Was I overwhelmed with the burden of indwelling iniquity, my trespasses having gone up unto the heavens? I heard his voice saying, "Come unto me, all ye that are weary and heavy laden, and I will give you rest." Was I like men at their wit's end, tossed to and fro on an ocean of conflicting difficulties because of adverse providences, as I deemed them, "when my fig-tree had ceased to blossom, and the labour of my olive had failed, and no fruit was found in my vine, nor herd in my stall?" Even then a stone of remembrance was raised to that Lord who had hitherto helped me. He who had hedged me in on every side, as a trial of my faith and patience, at length opened my way before me, and by his own blessing, on his own providential ordinations, caused me to reap an abundant harvest of the peaceable fruits of righteousness. Was I plunged into the depths of anguish, because the desire of my eyes had been cut off with a stroke, and the sorrows of death got hold on me? In that season of unutterable affliction, the Lord helped me to say, not with a feigned, although with a burdened heart, "The will of the Lord be done." It is thus, my friends, that each Christian's experience may be distinctly subservient to his understanding of our text. And it is by such experience, indeed, that any portion of God's Word is best understood; for until we are placed in the very circumstances to which the Scriptures are adapted, we can have little more than a speculative apprehension of their meaning. We would, therefore, observe, in the third place, that the Christian's growing meetness for heaven bears testimony to the language of Samuel, "Hitherto hath the Lord helped us.' This head of the subject has been in some measure anticipated, under the preceding head; but it is of sufficient importance to require separate illustration. As the Lord is the source of all spiritual blessings, so it is his efficacious grace which enables us to use them for his own glory, and our Christian edification. Whatever measures of knowledge, or faith, or holiness, we attain, are, thus, to be ascribed to the help of the Lord. It is He who prepares the soil of the human heart for the reception of the good seed, in order that it may spring up, and yield fruit to his own praise and glory. The same Lord enables us to exercise faith, and hope, and repentant affections, and strengthens all these and other graces in the soul. By his help we labour, and by his help we endure. It is He who teaches our hands to war, and our fingers to | fight-strengthens us amidst the heat and burden of the day, and fortifies our souls against the conquests of the prince of darkness. It is to Him we are indebted for whatever divine light is shed over the warnings, or the promises; the doctrines, or the precepts; the examples, or the consolations of the written Word. These means of salvation, how excellent and seasonable soever, possess no 620 inherent efficacy to soften the hardness of the But the text reminds us, that it is not in the The transactions recorded in this chapter, are of a public and national character, bearing am ple testimony to the help of God in a juncture of critical interest to the civil and religious privileges of ancient Israel. The ark of God had been restored after its sacrilegious detention amongst the enemies of the truth. And the stone of remem brance was intended to perpetuate that cheering event. Samuel and his brethren did not look to their own things only, but they rejoiced in rendering unto God the things that are God's. They had wept when they remembered Zion, and they were glad when the majesty of the Lord God of Israel was again presented to their contemplation through his own appointed symbol. Was this the experience of Jehovah's ancient heritage? Did they give thanks unto the Lord, not merely because of their own personal comforts, but sympathise most strongly with the restored indications of his presence in the midst of them? Were they very jealous for the honour of the Lord of Hosts? In the sublime language of the Psalmist, who was soon to be their monarch, did they say, "We will not give sleep to our eyes, nor slumber to our eye-lids, until we find out a place for the Lord, an habitation for the mighty God of Jacob?" And ought not we, brethren, on whom the ends of the world are come, to form the same resolution, and to offer up our united prayer, "Arise, O Lord, unto thy rest: thou and the ark of thy strength ?” We fear that many professed Christians conceive, that their duty is sufficiently discharged when they mind the things that belong to their own peace, and fulfil the more ordinary obligations But, my friends, howof domestic and social life. ever sincere the piety of such persons may be, it is devoid of an essential element of true religion, that of an enlarged regard to the divine glory, in connection with the interests of the kingdom of grace on earth. The Christian, especially if he have leisure and other facilities at command, ought to consider himself as bound to maintain the cause of his Redeemer in its enlarged relations to the human family. The church of the living God, the pillar and ground of the truth, must be intinitely more sacred to his heart than any earthly considerations. With every addition to its numbers, and with every increase to their faith, hope, and charity, he must seek to possess a community of feeling. When the ark of God is removed, or when danger overhangs it; when aliens from the commonwealth of Israel would carry it away, or tarnish its lustre, the Christian must then gird up the loins of his mind, and, with the help of God, contend earnestly for the faith once delivered unto the saints. And, if honoured to be a fellowworker with God in thus maintaining a testimony for his name's sake, the most natural and appropriate expression of his heart will be that of the "Hitherto hath the Lord helped us prophet, Nor will he cease from exertion, nor from prave, until the night come, when no man can work. Whilst the wise men of the world sport themselves with their own deceivings, and prosecute as the ruling passion of their hearts, that their own names be inscribed on the stones of this perishable earth; whilst they pursue the fleeting phantoms of a scene, which is full of vanity and vexation of spirit, the Christian labours to extend the memorials of Jehovah's mercy and grace, rejoicing in the prospect of that glorious era described by inspired prophets, in which men shall be blessed in the Saviour, and all nations shall call him blessed. Blessed be the Lord God, the God of Israel, who only doeth wondrous things; and blessed be his glorious name for ever. And let the whole earth be filled with his glory. Amen and amen. ON THE EVIL OF VAIN CURIOSITY, AND INDETERMINABLE No. II. BY THE REV. JAMES FOOTE, A. M., Minister of the East Parish of Aberdeen. HAVING, in a former paper, considered the evil of vain curiosity and indeterminable and useless speculations, as it shews itself in the attempts which are often made to settle certain points more positively and circumstantially than they are settled in Scripture, we shall now proceed to consider it, and put in a caution against it, in reference to all prying into the secret purposes of the Almighty. ceeding on these declarations, they would acquire more and more of the character and consolation of true Christians; and thus, by inverting the order of their inquiries, they would gradually obtain, in the way of legitimate inference, that satisfaction which they can never properly find in the way of direct search. There are, again, various things in the grand and vealed as to the mere fact, but which are kept secret as comprehensive purposes of the Almighty, which are re But ye to the time and therefore, it is in vain for us to endeavour to settle the exact period when they are to take place. When the disciples put this question to Jesus after his resurrection, "Lord wilt thou at this time restore again the kingdom to Israel?" he replied, "It is not for you to know the times or the seasons, which the Father hath put in his own power. shall receive power after the Holy Ghost is come upon you; and ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth." Our Lord did not stop to rectify their carnal views which the descent of the Holy Spirit was soon to dissipate, nor did he give them any direct answer to the question in its spiritual import; but he proceeded immediately to inform them how they were to be qualified, and how they were to act, for the advancement of his kingdom throughout the world. In like manner, still, no certainty is likely to be obtained as to the time when the Gospel shall prevail through the whole earth; nor is much good likely to arise even from the most modest attempts to fix it. "The Lord of Hosts hath sworn, saying, Surely as But what is that to us? Does our comfort, or our I have thought, so shall it come to pass; and as I have duty, depend either on our knowledge, or on our ignopurposed, so shall it stand." My counsel shall stand, rance of that point? Should we not rejoice that the and I will do all my pleasure." God "worketh all event is certain? Is not our duty in the mean time things after the counsel of his own will." Such is the plain? Are we not called on to do what we can to truth: but beyond this we can seldom go with certainty promote the cause of the Redeemer ? Has he not left or safety; for, except in the few instances in which with his Church the very intelligible command, "Go God himself has made a particular discovery, these pur-ye, and teach all nations? Is it not always the time poses are inscrutable till they be manifested by the result. And yet much time is wasted in endeavouring to anticipate the knowledge of some of them, while the divine declaration by Moses is disregarded,- "Secret things belong unto the Lord our God; but those things which are revealed belong unto us, and to our children for ever, that we may do all the words of this law." 66 Thus it is, for example, with regard to the infinitely important purpose,- God's purpose as to the salvation of individuals. It is true that believers are exhorted to "make their calling and election sure. But then, their election can be ascertained by themselves only, in consequence of their being actually called, or brought into a state of grace: and when it is thus scripturally ascertained, it is no longer one of "the secret things, but it is one of the things which are “revealed," and which belong to them. If, however, men venture to reason and determine, independently on their actual conversion, whether or not they are within God's purpose of mercy, this is highly presumptuous and dangerous. On this plan, there is reason to fear that some continue in unbelief and sin, satisfying themselves with the idea, altogether without evidence, that they are the chosen of God. On the other hand, it is not very uncommon to meet with persons in great distress of mind, because, not being able to come to the conclusion that they are possessed of the character of God's children, or influenced by some unaccountable impression, or, forgetting that the only certain proof of reprobation is final impenitence, they conclude, very unscripturally and presumptuously, that there neither is, nor ever will be, any mercy for them. Instead of brooding over this idea, which is alarming enough to overwhelm the strongest mind, they ought to fix on the plain declarations of God's Word, that all who believe shall be saved that for us to be exerting ourselves towards the desired consummation? And ought we not to be praying, and planning, and labouring, that the kingdoms of this world may become the kingdoms of our Lord and of his Christ? So also, (as may be seen at large throughout the twenty-fourth chapter of Matthew,) when the disciples asked of our Lord the time and the signs, both of the destruction of Jerusalem, and of the general judgment, saying, "Tell us when shall these things be? and what shall be the sign of thy coming, and of the end of the world?" he gave them no chronological answer, either as to the one event, or as to the other, but only furnished them with some signs of each, and gave them directions how to prepare for both, and especially for the great day of judgment; in reference to which, as shadowed forth by the national calamity, he said, “ Of that day and hour knoweth no man, no not the angels of heaven, but my Father only." Watch, therefore, for ye know not what hour your Lord doth come! "Be ye also ready; for, in such an hour as ye think not, the Son of Man cometh." Instead, therefore, of here prying into what cannot be determined, let us live habitually under the belief of Christ's second coming, and give all diligence, that we may be found in Him without spot, and blameless. 66 66 Moreover, as many of God's purposes are secret as to their nature, or as to the time of their fulfilment, so many of them are secret as to the reasons of their adoption. Hence it is said that "God's judgments are a great deep," that "his footsteps are not known," and that "he giveth not account of any of his matters. Into the reasons, therefore, of his purposes, further than what he himself has been pleased to open up, we cannot penetrate, and ought not to pry. Let it suffice us question might have been a wise one,) but curious to know particularly, and by name, who was the greatest of all his immediate disciples. Accordingly, Jesus, as usual in such cases, instead of giving a direct answer, replied in such a way as to lead them to think of themselves; he told them that except they were converted they should not enter into the kingdom of heaven at all, and that of those who did enter, the humblest should be the greatest. This teaches us that instead of dis the greatest and the best, which could only tend to stir up envy and jealousy, we ought ourselves to see that we be indeed converted, that we belong to Christ's kingdom, and that we be seeking to excel in every grace, but especially in humility. to know, and carefully to improve for holiness and comfort, this general truth that God is influenced by reasons, and proceeding on a plan, according to which he will most effectually cause all things to work together for glory to himself, and for good to them that love hin, and are the called according to his purpose. If, when attempting to go beyond this, we are reduced to a nonplus, let us humbly stop short, and devoutly exclaim, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judg-puting who of all the great and good men in our day is ments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? Or who hath first given to him, and it shall be recompensed unto him again? For, of him, and through him, and to him are all things; to whom be glory for ever. Amen." We shall only advert, at present, to one other mode in which the unhappy and unprofitable turn of mind in question, operates, namely, inquisitiveness with regard to things relating to others. We are not, indeed, to cherish that selfish and contracted spirit which would render us indifferent to what really concerns the happiness of our fellow-creatures; on the contrary, we are, considerately and kindly, to "look not every man on his own things, but every man also on the things of others." At the same time we ought to avoid such interferences and inquiries as are uncalled for, and as argue on our part, rather an impertinent curiosity, than an honest desire to benefit either our neighbour or ourselves. The Apostle Paul speaks with much disapprobation of those who "learn to be idle, wandering about from house to house; and not only idle, but tattlers also, and busybodies, speaking things which they ought not ; and he enjoins Christians, instead of meddling with the affairs of others, to "study to be quiet, and to do their own business.' We should recollect, too, that it will not be a whit more wise in us that it is the spiritual, and not the temporal welfare of others that interests us, if, while we are minding them, we are forgetting ourselves, if, while we are busied in keeping their vineyards, our own vineyard we have not kept. Neither does it belong to us, generally speaking, to form, or to pronounce any positive opinion as to the religious state and character of others.. "Who art thou that judgest another man's servant? to his own master he standeth or falleth." Instead of this, it will be bet-❘ ter for us to scrutinize ourselves, and to judge ourselves. "Let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. For every man shall bear his own burden." 66 Solomon adverts to one inquiry of little moment, in these words, Say not thou, What is the cause that the former days were better than these? for thou dost not inquire wisely concerning this.' It must be premature to inquire into the cause of such degeneracy before we are sure of the fact; and this, to say the least, will often be very difficult to ascertain. Of what use, too, is it to declaim against the growing profanity of the world, if our zeal evaporate in such declamation, and we sit down in indolence, and make no attempt to stem the torrent? If, indeed, in our belief of the surpassing iniquity and misery of our own generation, we exert ourselves to improve it, then that belief, whether correct or unfounded, is harmless. But such a belief is not necessary as a motive to action, for, whether the times be better or worse, it will always be our duty to do what we can for the public good; and with regard especially to the improvement of the religious character of the age, we ought never to forget the importance of looking to ourselves, for, if every person would reform one, all would be reformed. The disciples put this question to our Lord, "Who is the greatest in the kingdom of heaven?" not inquiring, without reference to any individual, who, generally speaking, was the greatest by character, (for then the When, again, one said to Jesus, "Are there few that be saved?" he replied, "Strive to enter in at the strait gate; for many will seek to enter in and shall not be able. Now, to what purpose should we spend time in calculations and inquiries as to the number of those who may get to heaven? Suppose we could ascertain it, which we cannot, of what benefit would it be to us? Rather let us be earnest in the prosecution of our own salvation. Rather let us anxiously inquire, each for himself, "What must I do to be saved?" However many may be lost, will that prove any excuse for my obstinacy, or alleviate my condemnation, if I also perish? However many may be saved, will that be of any mement to me, if I am not among them? I will, therefore, by the help of God, withdraw from those who are going down to death; and as I see a company who are pressing into the kingdom of heaven, I will add on. to the number. We are informed, in the last chapter of John's Gos pel, that when our Lord had told Peter that he was to suffer martyrdom for his sake, Peter seeing John fellowing Jesus, said, "Lord, and what shall this man do?" or more literally, "What as to this man?" tha: is, What is to be John's history and end? Is he also to die a martyr? In reply to this question, Christ said to Peter, If I will that he tarry till I come, what is that to thee?" Whatever information may have been couched in this way of speaking, it is evident that our Lord declined giving Peter a direct and positive answer, being displeased with the improper curiosity which be manifested, at a moment when it would have been tar more becoming in him to have been intensely occupied about his own duty, and endeavouring, by farther edifying communication with his Lord, and by prayer, to acquire faith and courage sufficient to carry him through the labours and sufferings to which he wa divinely called, and which he had solemnly engaged i undergo. "What is that to thee? Follow thou me Cease, as if our Lord had said, cease to waste precios time in such inquiries, and let it be thy constant study to follow me, to follow me as thine instructor in dvine truth, as the only object of thy trust, as thy Lor, whose commands thou art bound to obey, and as tay pattern, whose example thou art to copy; and if thou wilt come after me, deny thyself, and take up thy cros, and follow me through sufferings and death. Case amuse thyself with vain speculations, and make it to great concern thus to follow me. No doubt, like Peter, in this case, we would sometimes be glad if we could know what is to bejal or friends in this life, and when they are to have d with this life altogether. This will frequently be se for example, when any important temporal interest▷ depending on the life of another; but here the inqui is quite in vain. It is natural enough, too, for near lations to feel somewhat in this way towards ac other; for a father, for example, as he looks with ki eye on the son of his love, to feel as if he would to himself, "How will this my son conduct hims How will he succeed in the world? Is he to live t |