A WORTHY pastor of a neighbouring church was telling me of a matter of contention among his people. There was great excitement and much bitter discussion. I was acquainted with many of the members of his church; and among them was a lady of superior education, excellent judgment, and humble piety. So I very naturally inquired, 'What does Mrs. say?' 'Oh,' he replied,Mrs. is a still-mouthed little woman, and takes no part in the controversy, though we all know that she is on the right side. How wise, how pleasant to be silent, and yet to be so consistent, so ready in every good word and work, as to be known to be on the right side!

A still-mouthed person will never slander, never misrepresent us;. will never use harsh, denunciatory tones in speaking of one whose views do not exactly accord with his own. There may be times and occasions when it may be well to speak out; but, as a people, we are in far greater danger of saying too much than too little.

How often, during the last twelve months, have I listened with intense disgust to excited denunciations of the proceedings of many of our public men, and have thought, How much wiser to be silent, how much more reasonable to wait and see!'

Well-timed silence hath more eloquence than speech. Do our children come to us, clamouring for some forbidden indulgence? a still mouth and kindly glance may reprove them more effectually than many words.

The wise man' assures us, 'that whoso keepeth his mouth and his tongue, keepeth his soul from troubles.' Still-mouthed! The sweet Psalmist of Israel must have known the importance of this excellence when he resolved: I will take heed to my ways, that I sin not with my tongue; I will keep my mouth with a bridle.' 'I am purposed that my mouth shall not transgress.' And Peter, while earnestly exhorting us, says: He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile.'-Congregationalist.

ONE Sweet word of holy meaning
Cometh to me o'er and o'er,
And the echoes of its music
Linger ever-evermore.
Trust no other word we utter
Can so sweet and precious be,
Tuning all life's jarring discords
Into heavenly harmony!

Clouds of thickest blackness gathered
O'er my soul's dark sea of sin,
And the port of heaven was guarded
From my guilty entering in;
Then came Jesus, walking to me
O'er the surging waves of sin,
Calling, clear above the tempest,

'He that trusteth, heaven shall win!'

Now, through all the sacred pages,

Where my woe and doom had been, Gleam those golden words of promise,

'He that trusteth, heaven shall win!'

Blessed, sure, and blood-bought promise,
Let me drink its sweetness in;

He that trusts his soul to Jesus,
'He that trusteth, heaven shall win!'
Trust-O Saviour! give its fulness
To me at thy feet in prayer;
Grant my dying lips to breathe it,
Leave its lingering sweetness there,-
Sweetness there, to stay the breaking
Of the hearts which love me so;
Whispering from my silent coffin,

Trust the hand which lays me low!'

Loved ones, as ye rear the marble,
Pure above my waiting dust,
Grave no other word upon it

But the holiest, sweetest-TRUST;
For this password know the angels,
Guarding o'er the pearly door,—
Password to his blessed presence,
Whom I trust for evermore.

-Herbert Newbury.

BIBLE THOUGHTS.

BY THE EDITOR.

It

'They took no oil with them.'-MATT. XXV. THIS parable has many sides and aspects. is prophetical; it is also practical. It suits all ages, but especially the last days. It suits the world, but specially the church of God: If the righteous scarcely be saved, where shall the ungodly and the sinner appear?' It is searching and sifting; it is also quickening and comforting. It suits us well in these days of profession and fashionable religion or religiousness.

It divides the church into two classes,-the wise and the foolish ;-wise in God's sight, not man's; foolish in God's sight, not man's. Thus, it is not a parable for the heathen, as if they only were foolish; nor for the profligate, as if they only were foolish; nor for the infidels, as if they only were foolish; but for the church. It comes into the inner circle of Christian profession, and sifts it, divides it. Let it sift us and test us. Better to be weighed and found wanting now, than hereafter. Better to be undeceived now than when it is too late. Let us notice:

I. The points of likeness between the two classes.(1) They get the same name, virgins; (2) They wear the same dress; (3) They are on the same errand; (4) They have both lamps; (5) They have both vessels; (6) They both slumber and sleep. They have thus many features in common. Man could not discern the difference, at least for the time. The peril of a mere externalism is that which our Lord points out here. No doubt, there must be externalism. Religion must have an outside as well as inside. The lamp must not only have oil, but it must burn: the external must indicate the internal. And, we may say, that our Lord intimates the necessity of a thorough consistency and completeness in the outward religious life of a man, so that, as a fair external is no excuse for internal unsoundness or incompleteness, so a sound internal is no excuse for an inconsistent life. Our Lord then here depicts: (1) A complete externalism; (2) A beautiful externalism; (3) A deceptive externalism; (4) A prolonged externalism; (5) An unavailing externalism. Up to a certain point in a man's life, or character, or religion, externalism may avail; but beyond that, it gives way; it breaks down; it exhibits its unprofitableness. This externalism may not always be hypocrisy, but it is imitation. It is not the flower, in its natural colour and growth, but painted,-artificial. Let us watch against an artificial life, and an artificial religion. What does it profit now? what will it profit in the day of wrath? The name, the dress, the lamp, the outward show, will all go for nothing in the day of universal discovery and detection.

II. The points of unlikeness. Though in most respects they were all alike; yet there was a differ

ence.

It was within; it was imperceptible from without; it could only be discovered when the Bridegroom came. Up till then, all were completely similar. Only then the want came out in the foolish. Then was it seen who were wise and who were foolish. That day is the day of certain and unerring detection. It is the day of weighing

in the balances! It is the separation of the false from the true.

The difference was confined to a single point,-the lack of oil. Some have supposed that the foolish took oil in their lamps, but not in their vessels. It appears, however, that they did neither. The lamps were not required to be lighted till the bridegroom came; and so the oil was not poured in, nor the wick inserted till then. For it was at midnight that the cry was made; and then all the virgins arose and trimmed their lamps, that is, supplied them with the wick and oil, and lighted them. Then it was that the foolish discovered, (1) Their need of oil; (2) Their lack of it; then they went to the wise to beg a supply; then they (being wisely refused) went to buy and returned too late. There was oil in the dwelling of the wise' (Prov. xxi. 20); but the foolish were without it.

The oil is the Holy Spirit. To oil He is likened throughout all Scripture,-though in some places to fire, and to water, and to wind or air. There is the oil of consecration (Ex. xxx. 25); of daily food (1 Kings xvii. 12); of fragrance (Est. ii. 12); of joy (Ps. xlv.; Isa. lxi. 3); of healing (Luke x. 34); of light (Zech. iv. 12). The Holy Spirit is all these. But it is as the light-giving oil that He is specially spoken of here; and the lack of Him, as such, makes the difference between the foolish and the wise,'having not the Spirit' (Jude ver. 19).

Thus a man may be very like a Christian, and yet not be one. He may come very near to the kingdom, and yet not enter in. He may have all the outward features of a Christian, and be lacking in the main one. He may have the complete dress of the saint, and yet not be one. He may have a good life, a sound creed, a strict profession; he may be one who says and docs many things excellent; he may be a subscriber to all the religious societies in the land, a member of all their committees, or a speaker at all their meetings, and supporter of all their plans; he may profess to be looking for Christ's coming, and going forth to meet the Bridegroom, yet not necessarily a Christian. He may lack the oil-the Holy Spirit.

A religion without the Holy Ghost profiteth nothing. There is the religion of the intellect, of the sense, of the fancy, of the flesh, of the creed, of the liturgy, of the catechism, of nature, of poetry, of sentiment, of mysticism, of humanity,but what are these without the Spirit? Christianity without Christ; what would that be? Worship, without God; what would that be? So religion without the Holy Spirit; what would that be?

Yet, is there not much of this among us? Is there not much of dry formalism, lifeless doctrine, sapless routine? I do not call it hypocrisy; I simply call it unreal religion.

And what can unreal religion do for a man? Will it not prove irksome and vain? Will it make him happy, or free, or liberal, or zealous, or holy? No; it can do none of these things. It is bondage, and darkness, and weariness.

Yet, here is the Holy Spirit, in the hands of Christ for you. Go to them that sell, and buy for yourselves. Not to men, or churches, or creeds, or ministers, but to Christ. Go to Him. He is exalted to give it; and He will. Apply to Him, ere it be too late.

T

HIS is the Holy Ghost. We have here an affecting view of our indebtedness to Him. What are the infirmities which He is here said to help? Certainly not the infirmities of the flesh or old nature. That is indeed all infirmity and incapacity for good; but the Spirit does not help it. On the contrary, He wars against it, mortifies it, seeks to destroy it. It is the infirmities of the spiritual nature, the new creature, that the Spirit helps. You say, How can infirmity attach to that? Is it not born of God? is it not spirit, sinless and holy?' Yes; but still it is comparatively weak and infirm. Think of Christ Jesus, the Holy One of God. At first He was a babe, with all the sinless infirmity and weakness connected with that stage of life. He had to grow in wisdom, and stature, and strength. He had 'to learn obedience by the things which He suffered.' And so with the new creature, which is born of the Spirit, which is Christ formed in the soul-Christ dwelling in the heart by faith. At first it is, from the very nature of things, weak and infirm, and so unable, without special help, to contend successfully with its many enemies. The world seeks to distract and harass it with cares, and fears, and multitude of business, and thus to keep it away from God and heavenly things. God's people feel this, and cry for help: 'My soul cleaveth to the dust; quicken Thou me according to thy word.'

Look at a babe: it has not yet full knowledge; it does not know what it really needs; and, left to itself, would often ask improper or hurtful things. So it is with God's little ones: they know not fully their sins, wants, dangers, duties. They are often at fault as to the matter, and manner, and times of prayer. They often do not ask when they should, and very often they ask amiss. Elijah prayed that he might die. How much would he and the church of God have lost if his request had been granted! Paul wanted to have his thorn in the flesh removed. How different his career and end might have been, if his wish had been complied with! God's little ones do not know what their Father is able and willing to do for them. His thoughts are not as our thoughts. As the 23.-21.

heavens are higher than the earth, so are his thoughts higher than our thoughts, and his ways than our ways.' When at any time the light regarding this breaks in upon them, they cry in admiration: Is this the manner of man, O Lord God?' Sometimes they are so oppressed and overwhelmed by their troubles and fears that they cannot speak; they can only sigh and groan. As Hezekiah says, 'They chatter as a swallow, and make a noise.' But again, there are two things in the promises of God: there are the blessings promised, and there are the times or seasons when He has purposed to bestow them. He has his set times and seasons, but He keeps these in his own power. In their ignorance, God's people often seek things before the time; they shake the tree before the fruit is ripe, and so they are often disappointed and discouraged. They need some one, who knows the mind of God, to prompt and guide them in this matter, and to send them to their knees in fulness of hope and assurance, when the Lord is about to arise and have mercy upon them. How does the Spirit help these infirmities of God's little ones? His help is always ready, suitable, sufficient. He has a parental interest in them. They are his own production; they are born of the Spirit. He dwells in them, never leaves them, and so is ever near to help and guide them. He keeps or garrisons their souls; He is in them as a well of living water; He is the enemy of their enemies. Does the world seek to oppress them, with its fears, cares, pleasures, and multitudinous, importunate demands upon their time and thoughts? the Spirit brings before them heavenly things, shows them things to come. 'Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love Him. But God hath revealed them to us by his Spirit;' and so the snare is broken. They look no longer at the things which are seen; and they get the victory over this present evil world. They say, 'The lines have fallen unto me in pleasant places; yea, I have a goodly heritage.' They no longer grudge and envy the prosperity of the wicked; they rather pity and pray for them. You see this in Asaph. His feet were almost gone, his steps had well-nigh slipped,

W

ing pen :

E transcribe portions of Robert Brown's correspondence, written, as in former years, during fragments of time snatched from his busy life, and with a rapidly flow

'BOMBAY, 25th January 1853. 'MY DEAREST --You know the prejudices of caste are strong here. Well, we lately turned off the office tiffin boy, owing to the large quantity of soda water unaccounted for (but doubtless stolen and sold); and not intending to get any other in his place, we requested one of the sepoys (chaps that go messages) to bring the tiffin up to the office and put it on the table; but nothing would prevail on them to do this. To carry a basket which contained beef or mutton was the essence of pollution; and they would rather lose their place than become defiled. So the coachman, a man of a lower caste, has to do this degrading office; and the other day, when he was away, Messrs. Hunter, Brown, and Ryrie had to put the tiffin on the table themselves, showing that the prejudices of caste are not strong enough with them to overcome the love of tiffin.

We had a nice party on Monday evening. I had some interesting talk with Mylne, chiefly about prayer. He says, "If I am a child of God, I have a right to take every finger ache (the smallest thing) to Him;" and spoke of the importance of doing everything with a reference to the will of God; also of realizing our adoption, and need, at the same time, of constantly applying the blood of Christ to the conscience. On these two last points I am sadly backward, but particularly the latter; consequently, I am often burdened with a sense of sin, which should not be, if all the guilt has actually been washed away. By constantly looking unto Jesus, however, I hope to attain this; for I am sure we have declarations enough in the Bible to prove that God wants us to have a full sense of forgiveness, and to feel assured that all our sins are completely put away. It is a great thing to practise faith on the simple words of God, because there is a day not far off, dear, when we shall probably lose all our evidences entering the dark valley; and if we can only then fold up in our bosom some promise that we have lived upon, and proved in our journey through the wilderness, we shall be able to cling with a firmer grasp to the rod and staff of the promises when we are about to cross the swelling of Jordan. I can easily fancy dear Evans, who was so nervous on his deathbed that he could not bear the sound of any one's voice, having his bed curtains hung round with Scripture texts, so that whichever way he turned, he

might be reminded that his heavenly Father had not forgotten him.'

Among the many friends he so easily attached to himself through life, none held a higher place in his estimation than the devoted missionary referred to in the following letter. As he still lives and labours in Bombay, we forbear to indulge in well-merited eulogium, simply remarking that Mr. Bowen is an American missionary who has literally given up all for Christ. His labours among the heathen are abundant, and they are emphatically labours of love, unrequited and unacknowledged by any earthly society, since he prefers to give his services without fee or reward, living upon a few rupees a month, and thereby removing one argument from the mouth of the heathen, who are slow to allow the disinterestedness of their religious teachers. Robert owed much, as he frequently acknowledged, to the high standard and deep spiritual views of this Christian brother, whose appreciation of his character, on the other hand, was also very high. In a letter received since his death, Mr. Bowen writes, 'I have known many good men in Bombay, but none like him.'

'BOMBAY, 22d February 1853.

... I shall begin by telling you that we had Bowen dining with us last night, and I only wish some reporter had been behind the scene, to take a note of his " 'droppings," for I feel sure they were far more precious than the worthy Mr. W.'s. Let me try and recall one or two of his remarks, as they float on the surface of my

memory.

I think I have before told you of Bowen's advice in studying Scripture,-to take a verse or two at a time, and ponder them, returning to the expressions again and again, when they are driven out of the mind. And in regard to the sufferings of our Lord, B. remarked that the account of them is wonderfully detailed-every little particular dwelt upon. He instanced the verse, "And they took Him and scourged Him," as affording abundant food for meditation,-the glory of the person thus roughly seized, then the ignominy and disgrace of the punishment, and the suffering of it. Let us try this plan, dear, and give up the old one of reading a chapter or so in the mornings. We shall get more food, I am sure, by taking a verse and carrying it about with us during the day. Another remark of Bowen's was, that the thing that gives dignity to one's existence, is the knowledge that so great and glorious a being as God is interested in us, and to such a marvellous extent that He never leaves us for a moment, but gives us every breath that we draw, keeping us as the apple of his eye. What unbelief ever to doubt his love, when He has given such assurances of it! and given us, besides, the greatest pledge Omnipotence could offer that He loves us better than we do ourselves.