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God's word. Read it with observation, depending on God to make it useful to your souls. Compare Scripture with Scripture, as my custom was, and meditate therein both day and night.

"2. Beg of God to let you see your lost state by nature and practice, before it be too late. "3. Fly to the city of refuge with all speed, and close with Christ, as your prophet, priest, and king. "4. Learn to live by faith, in all the various acceptations in which faith is taken, in the Word of God; as in the being of God, his testimony, the mysteries of religion, the promise of God.

"5. I advise you to choose affliction rather than sin and suffering, when called thereto, rather than to day the faith, or make shipwreck of a good conscience.

for righteousness' sake. Though Jerusalem has been a quiet habitation, for nearly forty years, God may y again set up his furnace in Zion, and heat it sever times more, till he purge away the filth of the daughters of Zion.

"6. I beseech you be much in prayer to God, who is the Hearer of prayer, and rely wholly on Christ for assistance and acceptance. I have told you, how the Lord hath frequently prepared my heart, and bowed down his ear to hear, on purpose that I might encou rage you in the same exercise.

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7. When the soul of any is cast down and dis quieted, through a sense of indwelling sin, or the ing of God's face, I advise you to guard against a has”; razing of the foundation; rather trust in God that y shall yet praise him.

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good Christian is obliged to, namely, to do all in his power, according to his station, in appearing for God, and against sin and error, but they are also binding because of the oath of God. If Zedekiah escaped not, who had despised the oath, when he had given the hand to Nebuchadnezzar, how shall these lands escape, if we trample on our national and solemn league and covenant, when lo, we have given the hand to the Most High God? May we not tremble lest our offended God should send a sword, or some other judgment, to avenge the quarrel of his broken covenant? I observed, however, from the Old Testament, that some reformations came a greater length than others; that in some of them, they renewed the covenant, and in others not; in some the high places were pulled down, in others they were not. I observed, that whatever refor-You know not what fiery trials you may yet meet with mations they had, all who had been guilty of defections were not punished, even though the idolater deserved death by God's law. I found also, that in these reformations, which came not all the length that could have been wished, and might have been expected, Old Testament believers joined in communion with the Church. I came again to consider the Church, when Christ, our great pattern and example, came into the world, and I found a great many things wrong at that time. They taught for doctrines, the commandments of men; they were fonder of their unwritten traditions than they were of the divine law; their teachers were formal and corrupt, and the Church was, to a great extent, subject to a heathen magistrate, who had too much influence in changing the high priesthood. And yet I found that our Lord owned that very Church as a true Church, and spoke honourably of her, as when he said to the woman of Samaria, We know what we worship, for salvation is of the Jews.' Yea, he himself joined in communion with her, as did Joseph and Mary, Zecharias and Elizabeth, Simeon and Anna, who were eminent believers. And our Lord even exhorted others to join her communion, as in Matt. xxiii. 2, 3. From all this, I concluded that it was my unquestionable duty to join in communion with the Church of Scotland, though our covenants were not renewed, seeing she had all the essentials of a true Church; her doctrine being pure and uncorrupt, her government, discipline, and worship, according to the Word of God, and the sacraments being administered according to the pattern shewn in the Mount. In addition to these, she had also appointed a national fast, as the Jews did of old, after their captivity, to bewail the defections of all ranks. As such considerations cleared up my way for joining in communion with the Church, since the Revolution, so I have ever since loved the habitation of his house, and the place where his honour dwelleth;' and I do adore his holy naine, that he gave me counsel. For I must own, to his praise, that he has helped me to draw water out of these wells of salvation, with great joy; and has frequently satisfied me with the 'fatness of his house, even of his holy place.' He has made all his garments, his ordinances, smell to me of aloes, myrrh, and cassia; and to this day I am made joyful, when it is said, 'Let us go up to the house of the Lord.' And while I live I will ever pray for the peace of Jerusalem. For my friends and brethren's sake,' for my own sake, and for the sake of posterity, I will ever seek her good. My wish will still be, Peace be within her walls, and prosperity within her palaces,' and that a seed may be raised up in her, and also elsewhere, to do service to the Most High, while sun and moon endure.

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And now, my dear children, let me advise you with my dying breath,

"1. To set apart some time every day for reading We have given his sentiments on this point in full, although we do Dot, in all respects, concur; partly as a further elucidation of the

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8. I advise you seriously to consider your latt end. Remember, dear children, that God has a you rational creatures, capable of serious consid tion; and that your latter end is what God calls! to consider in a special manner. Beware of trig away precious time, as too many do. Study to every part of it with proper duties. Do with all might whatever your hands find to do; for there is work, wisdom, device, nor knowledge in the gra whither you hasten. Remember, also, that all sin w be bitterness in the latter end; for the wages of si is death, and the sting of death is sin. This is you accepted time and the day of your salvation; spec your time, then, as knowing that, in it, ye are to work out your salvation, even with fear and trembling; t as the tree falls so it must lie. I will shut advice by telling you, what will prove a good corti for a never-dying soul, when in the dark valley shadow of death. It is, to be able to say with t sweet singer of Israel, Although my house be not s with God, yet he hath made with me an everlasting covenant, ordered in all things and sure; and this is all my salvation and all my desire, though he make not my outward comforts to grow.' Sweet will be the tes timony of a good conscience in dying moments. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with deshly wisdom, but by the grace of God, we have had ou conversation in the world.' O study to be found Christ. Give all diligence to make your calling and election sure. If once you know in whom you have believed, then may you cheerfully shake hands with cor! death, and cry out with the apostle, We know that when the earthly house of this tabernacle shall be dis solved, we have a building of God, a house not made with hands, which is eternal in the heavens.' De. children, my last advice to you is, see that ye study to perfect holiness in the fear of the Lord. Be ye Lo as He who hath called you is holy, in all manner of conversation; for without holiness no man shall s God as he is, must purify himself ever the Lord; and every one who hath a well-grounde Pray much for the spirit of holiness

Pxercise of his conscience on an matters of duty, and partly as a spe- hope of seeing as he is pure.

timen of sentiments then commonly entertained by our pious and persecuted forefathers.

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and for your encouragement remember, that sanctification is promised to the Lord's people; and, therefore, they may, as their privilege, and should, as their duty, go daily to God by prayer and seek it. May, then, the very God of peace sanctify you wholly. And I pray God, with my dying breath, that your whole spirit, and soul, and body, may be preserved blameless unto the coming of our Lord Jesus Christ."

CHRISTIAN TREASURY.

An Earnest Appeal.-Reader, I take it for a great mercy of God, that, before my head lies down in the dust, and I go to give up my account unto my judge, I have this opportunity once more earnestly to bespeak thee for thy own salvation. I beg it of thee, as one that must shortly be called away, and speak to thee no more, till we come into our endless state, that thou wouldest but sometimes retire into thyself, and use the reason of a man, and look before thee, whither thou art going, and look behind thee, how thou hast lived, and what thou hast been doing in the world till now; and look within thee, what case thy soul is in, and whether it be fit to enter upon eternity; and look above thee, what a heaven of glory thou dost neglect, and that thou hast God to be thine ever lasting friend or enemy, as thou choosest, and as thou lovest, and that thou art always in his sight. Yea, and look below thee, and think where they are that die unconverted. And, when thou hast soberly thought of these things, then do as God and true reason shall direct the e. I know, poor sinner, that lust and appetite have no reason, but I know thou hast reason thyself, which was given thee to overrule them, and that he that will not be a man cannot be a saint nor happy man. I know thou livest in a tempting and wicked world, where things and persons will be daily hindering thee; but I know that this is no more to a man that by faith sees heaven and hell before him, than a grain of sand to a kingdom, or a blast of wind to one who is fighting or flying for his life. O that thou didst but know the difference between that which the devil and sin will give thee, if thou wilt sell thy soul and heaven, and that which God hath promised and sworn to give thee, if thou wilt heartily give thyself to him! I know thou mayest possibly fall into company, at least among some sots and drunkards, that will tell thee "all this is but troublesome preciseness, and making more ado than needs;" but I know withal what that man deserveth who will believe a fool before his maker! for he can be no better than a miserable fool that will contradict and revile the Word of God, even the word of grace that would save men's souls.-BAXTER.

A Pious Resolution.-I never loved those salamanders, that are never well but when they are in the fire of contention. I will rather suffer a thousand wrongs than offer one: I will suffer an hundred rather than return one: I will suffer many ere I will complain of one, and endeavour to right it by contending. I have ever found, that to strive with my superior, is furious; with my equal, doubtful; with my inferior, sordid and base; with any, full of unquietness.-BISHOP HALL.

Christian Duty and Privilege." As then we have received Christ Jesus the Lord, so let us walk in him; rooted and built up in him, and established in the faith." The unreserved surrender of the whole heart to God, will bring with it whatever is really necessary for safety or for happiness. In his hands are all the events of all creation; and by him they are ordained, disposed, employed, to produce the ultimate and inconceivable felicity of his faithful servants. Our part is exceedingly plain and simple; to pray, to watch, to put our trust in him; to study and to do his will; to live under the constant sense and protecting shadow of his providence; to have a growing love of his goodness, and a cheerful confidence in his unfailing care and kindness; to be the will

ing instruments of his power, yielding up, in every faculty, to his directing influence. Thus, our regards fixed on our Redeemer, may we walk with an even step along the rough and twilight paths of life; neither dazzled with its vanities, nor dismayed with the dangers that surround us; thus shall we be enabled to receive and to survey the changeful events of this world with an heavenly tranquillity; sharing, indeed, in its labours, tasting its satisfactions, and sympathizing with every sorrow, yet spiritual, cheerful, and serene. And thus, after a few years of mingled joy and suffering, shall we arrive at that land, where fear and conflict, where doubt and

disappointment shall be no more; "into which no enemy enters, and from which no friend departs."—BOWDLER. Hearing Sermons.-Beware of critical hearing of sermons, preached by good men. It is an awful thing to be occupied in balancing the merits of a preacher, instead of the demerits of yourself. Consider every opportunity of hearing, as a message sent you from heaven. For all the sermons you have heard, you will have to render an account at the last day.-L. RICH

MOND.

Questions for Solemn Consideration.-Do you not put off God with the world's leaving, and serve him when you are at leisure? Must not God stand by, while the world is first served? And are not your souls the least of your cares, and put off with some by scraps and ends of your time? Is religion your trade, and is your conversation in heaven? Do you walk with God? or have you only now and then a turn with him? When you have ended your prayers, is there an end of your religion till you come to them again? or do you carry on a design of religion throughout your whole course? Have you religion woven into the heart and life? into your discourse, and trades, and tables? Do you first seek the kingdom of God and the righteousness thereof? Is it the chief care of your lives that God be served and your souls saved? And is this the one thing necessary with you, that you chiefly mind and are most solicitous about? Do your very hearts say, with David, one thing have I desired of the Lord: that will I seek after?"-ALLEINE.

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Prayer. Prayer is the peace of our spirit, the stillness of our thoughts, the evenness of recollection, the seat of meditation, the rest of our cares, and the calm of our tempest. Prayer is the issue of a quiet mind, of untroubled thought; it is the daughter of charity, and the sister of meekness.-JEREMY TAYLOR.

Be active in Seeking and in Serving Christ.—Now is the time to secure for yourselves a part in the resurrection of the just. The which if you would do, unite with Jesus Christ by faith, rising spiritually from sin, and glorifying God with your bodies. He is "the resurrection and the life." If your bodies be members of Christ, temples of the Holy Ghost, they shall certainly rise in glory. Get into this ark now, and ye shall come forth with joy into the new world. Rise from your sins; cast away these grave clothes, putting off your former lusts. How can one imagine that those who continue dead while they live, shall come forth, at the last day, unto the resurrection of life? But that will be the privilege of all those, who, having first consecrated their souls and bodies to the Lord by faith, do glorify him with their bodies as well as their souls; living and acting to him and for him; yea, and suffering for him too,

when he calls them to it.-BOSTON.

Piety and Policy.—Piety and policy are like Martha and Mary, sisters. Martha fails if Mary help not; and Mary suffers if Martha be idle. Happy is that kingdom where Martha complains of Mary; but most happy where Mary complies with Martha. Where piety and policy go hand in hand, there war shall be just, and peace honourable.—QUARLES.

SACRED POETRY.

THE CHILD TO HER MOTHER.

My mother, look not on me now

With that sad earnest eye;

Blame me not, mother-blame not thou
My heart's last wish-to die !

I cannot wrestle with the strife
I once had heart to bear;
And if I yield a youthful life,
Full hath it been of care.

Nay, weep not! on my brow is set
The age of grief-not years,
Its furrows thou may'st wildly wet,
But ne'er wash out with tears.
And couldst thou see my weary heart,

Too weary even to sigh,

Oh! mother, mother! thou wouldst start,
And say," 'twere best to die!"

I know 'tis summer on the earth,—
I hear the pleasant tune

Of waters in their chiming mirth,-
I feel the breath of June:

The roses through my lattice look,
The bee sails singing by ;

The peasant takes his pruning hook,-
Yet, mother! let me die!
There's nothing in this time of flowers
That hath a voice for me-
The whispering leaves, the sunny hours,
The young, the glad, the free-
There's nothing but thy own deep love,
And THAT will live on high,
Then mother, when my heart's above,
Kind mother! let me die."

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Philistia's daughter, her idols adoring,
May boast that the power of Jehovah is gone,
Yet, Judah can sing, while her eye is deploring,
The God of my fathers, I'll worship alone.
Proud hills of my country! Gilboa! O never
Shall dew-drop of morning thy green slopes adorn,
Thy verdure is faded, and sterile for ever
Shall be the rich fields of the victim forlorn.
For there was the shield of the mighty averted,―
The oil of anointing seemed pour'd forth in vain ;
And feeble his arm, his standard deserted,
The monarch, all childless, reclines with the slain.
Yes! changed is the time, nor eagle's broad pinion
Could swifter shoot forth from his eyry on high;
Nor lion, proud prince of a desert dominion,
With Judah's lost princes, in prowess could vie.
The star of the mighty, beneath the dark ocean
Is sunk to repose, but its vivid light shone,
And the ray of its waning rekindles emotion,
Through life undivided, in death they are one.
Weep daughters of Israel! the pride of your nation,
Whose splendour bespangled these garments so gay;
Recal the lost object of fond adoration,

O pensively weep o'er his mouldering clay.

And why are they perished! while garlands were

weaving

For brows that are steeped in oblivion's wave;
Lost pride of my heart! were that bosom still heaving,
But no-
-'tis the leaden embrace of the grave.

I weep thy lost friendship-but vain is my sorrow-
The dead is the darling of Judah no more;
Time's dream is advancing-God speed the glad morrow,
When love is unending, when sighing is o'er.

MISCELLANEOUS.

David Saunders. In conversation with Dr Stenhouse, David Saunders, who is well known as the subject of Mrs Hannah More's beautiful tract, “The Shepherd of Salisbury Plain," gave the following narrative of facts concerning himself:-Blessed be God! through his mercy I learned to read when I was a boy. I believe there is no day, for the last thirty years, that I have not peeped at my Bible. If we can't find time to read a chapter, I defy any man to say he can't find time to read a verse; and a single text, well followed and put in practice every day, would make no bad figure at the year's end; 365 texts, without the loss of a moment's time, would make a pretty stock, a little golden treasury, as one may say, from new year's day to new year's day; and if children were brought up to it, they would come to look for their text, as naturally as they do for their breakfast. I can say the greatest part of the Bible by heart. I have led but a lonely life, and have often had but little to eat; but my Bible has been meat, drink, and company to me; and when want and trouble have come upon me, I don't know what I should have done indeed, if I had not had the promises of this book for my stay and support.

An American Infidel.-Mr Robert Aitkin, a bookseller of Philadelphia, was the first person who printed a Bible in that city. While he kept a book-store, a person called on him, and inquired if he had Paine's He told him he had not; "Age of Reason" for sale. but having entered into conversation with him, and found he was an infidel, he told him he had a better book than Paine's "Age of Reason," which he usually sold for a dollar, but would lend it to him, if he would promise to read it; and after he had actually read it, if he did not think it worth a dollar, he would take it again. The man consented; and Mr Aitkin put a Bible into his hands. He smiled when he found what book he had engaged to read: but said he would perform his engagement. He did so: and when he had finished the perusal, he came back to Mr Aitkin, and expressed his deepest gratitude for his recommendation of the book, saying it had made him what he was not before a happy man; for he had found in it the way of salvation through Christ. Mr Aitkin rejoiced in the event, and had the satisfaction of knowing that this reader of the Bible, from that day to the end of his life, supported the character of a consistent Christian, and died with a hope full of immortality.

Published by JOHN JOHNSTONE, at the Offices of the Scornisa CHRISTIAN HERALD, 104, High Street, Edinburgh, and 19, Glasford Street, Glasgow ;-JAMES NISBET & Co., HAMILTON, ADAMS & Co., and R. GROOMBRIDGE, London; D. R. BLEAKLEY, Dublin; and W. M'COMB, Belfast; and sold by the Booksellers and Local Agents in all the Towns and Parishes of Scotland; and in the principal Towns in England and Ireland.

Subscribers in Edinburgh and Leith will have their copies delivered at their own residences regularly, by leaving their addresses with the Publisher, or with John Lindsay & Co., 7, South St. An drew Street.-Subscribers in Glasgow will, in like manner, have their copies delivered, by leaving their addresses at the Publishing Office there, 19, Glassford Street.

Subscription (payable in advance) per quarter, of twelve weeks, 18. 6d. per half-year, of twenty-four weeks, 3s.-per year, of fortyeight weeks, 6s.-Monthly Parts, containing four Numbers each, stitched in a printed wrapper, Price Sixpence.

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THE

SCOTTISH CHRISTIAN HERALD,

CONDUCTED UNDER THE SUPERINTENDENCE OF MINISTERS AND MEMBERS OF THE ESTABLISHED CHURCH.

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THE FEAR OF THE LORD, THAT IS WISDOM."

VOL. I. No. 26.

SATURDAY, AUGUST 27, 1836.

HINTS ON SPIRITUAL DEPRESSION.
No. III.

BY THE REV. WILLIAM MUIR, D.D., Minister of St. Stephen's Parish, Edinburgh. Two great causes of spiritual depression are the visitation of calamity, and the consciousness of sins. Calamity exerts, in an obvious way, its influence for weakening, or even removing, our impression of the divine favour. The thought of the divine favour is naturally associated in our minds with the reception of blessings. Guided in our view of what true blessings are by the testimony of the senses, we come to regard prosperity as simultaneous with the smile of him who dispenses its light; and calamity as the sure token of his wrath. It was this association of thoughts, in judging of temporal events, which the kinsmen of Job followed, and on which they argued to the deepening of the calamity of that patriarch. His calamity was aggravated. It was inflicted when he was fearing no evil, with overwhelming rapidness, and without any circumstance of outward mitigation. Had he been deprived of property alone, his children might have comforted him, and health enabled him to retrieve his losses. Or even had health, as well as property, been carried away, still his family left to him, might have soothed his distress and laboured for his support. But he was bereaved, in a day, of sons and daughters, and laid down under the weight both of poverty and disease. How naturally did he feel the depressing inference, that this triple visitation of calamity was the sure token of divine wrath! Why, otherwise, would Providence have set him up as a mark for the bitter arrows of the Almighty? or, put into his hand the cup of astonishment mixed with ingredients for poisoning his existence? Was such a dispensation to be solved in agreement with the love of God? Wherefore dost thou contend with me? O that it were with me as in months past, when the candle of the Lord shone on me.'

In resisting these "vexing thoughts," the considerations, accessible to the minds of all who explain the events of Providence by the Word of truth, are few and simple but powerfully comforting. The divine procedure, even with its most threatening aspect, bears in it no malevolent pur

pose to us.

PRICE 1d.

Calamity, as dispensed to the prodigal son, would induce him to think of his father's house, and restore him to a better mind; while the infliction of calamity on the adopted children is solely for the chastening that trains them up in holiness. There are no inequalities of the human lot which the wisdom of God does not superintend and overrule; no wounds in the soul which his mercy does not watch, and cannot render the means of spiritual health; no delays in answering prayer; no frustrating of temporal hope; no experience of earthly loss which his bountiful arrangements shall not richly make up to his children. Ever adored be the mysterious kindness in which he carries on his procedure! He draws his dark cloud betwixt the sun and us; but the obscuring of the beams of prosperity was needed to recal our ungrateful hearts to himself as the source of our light. He sends the tempest to agitate the sea and to shake the bark almost to pieces; but were it not for this, Jonah would persevere in "fleeing from the presence of the Lord." He causes the furnace to be heated seven times; but without "the fiery trial," multitudes who are to shine in the kingdom could never be purified. "I will bring the third part through the fire, saith Jehovah, and will refine them as silver is refined. They shall call on me, and I will hear them. I will say, it is my people, and they shall say, the Lord is 66 God." my Why sayest thou, O Jacob, and speakest, O Israel, my way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? He giveth power to the faint; and to them that have no might he increaseth strength." "Blessed is the man whom thou chastisest, O Lord, and teachest out of thy law."

Calamity, however, viewed as one cause of mental depression, would create but a temporary effect, were it not for the consciousness of sins. This renders suffering heavy, by giving it the quality of punishment. The mind looks back on the omission, and the trespass; on the many acts of ingratitude to God, abuse of his favours, rebellion against his authority, and despising of his mercy; on the long tissue of vain thoughts,

of him who died for sinners, you are to rest in the persuasion that "His blood cleanseth from all sin;" that "there is no condemnation to them that are in Christ;" and that "God, who has had cause to be angry, hath yet turned his anger away, and delighteth to comfort." While love to the Saviour is purifying the soul, well may the assurance of his love gladden the soul.

Such are some of the suggestions fitted to yield relief under the mental depression that arises from the visitation of calamity, and the consciousness of sins. They are fitted to yield relief, because they are drawn from the Word of divine comfort. They ought to be presented with earnestness to all who sincerely bewail the want of religious satisfaction and light. They are to be presented to persons of that character, not with the vain design of diminishing the sensibility either to calamity or to sin; but, that calamity, being improved to sanctification, may accomplish its end; and that in sin being repented of and forsaken, the proof may be given, how the whole anguish of godly sorrow was awakened by the Spirit of grace and mercy.

criminal desires, and hurtful pursuits; on the co- | overwhelm, nor to depress. Cherishing the faith pious streams of corruption which have flowed from the original fountain of heart-sin. What a dark record of accusations have I framed against myself! With Job, "I repent in dust and ashes;" with Ezra, "I blush to lift up my eyes to heaven;" with the prodigal, I confess "I am no more worthy to be called a son;" with the publican I pray, "God be merciful to me a sinner." But is there forgiveness still-is there plenteousness of redemption even for sins numberless and aggravated, and the foul character of which is now read in the calamity that seems to have descended on them as their punishment? This depressing question is answered by reiterating the plain truths of the Gospel. The forgiveness of sins is offered, is fully and freely offered. The covenant of mercy, through which forgiveness is dispensed, is sanctioned by the oath of the Father, by the blood of the Son, and by the seal of the Holy Spirit. You, equally with other men, are called to seek remission of sins. Destitute of merit, you are called to plead, for your admission to the divine favour, the righteousness of the Saviour. And, forsaking the refuges of human devising, and entering the refuge which heavenly wisdom throws open, you are called to receive the welcome which Jesus so graciously tenders: "Come unto me all ye that are weary and heavy laden, and I will give you rest." Come to my Gospel and admit the light of life on the darkness of your nature. Come to my cross and apply "the blood of sprinkling," that gives you both peace and purity. Come to my ordinances and partake, in them, of the communications of my friendship and the pledges of my eternal inheritance.

Lastly, Amid unavoidable changes in our mental frames, it is good that we be desirous, with earnest-. ness, to ascertain their causes. When the changes are for the worse, it is the symptom of spiritual health to feel them as the subjects of godly sorrow. And, above all, the sign is one of encouraging promise, should the experience of lamented changes, instead of sending us away from the Saviour, urge us, with an increase of devoted seeking, to himself, as the only source of light and consolation.

Spiritual joy is always to be partaken of with humbleness. It is to quicken us to religious dili gence, but not to engross us with its own emotions. It is to be valued by us as a refreshing influence, but is not to be rested on as a support; and being received directly from the source of all grace, it is to carry the soul along the fuller stream of grati tude to the supreme benefactor.

It is true, even such encouraging invitations as these are often still resisted by the consciousness of sins. This renders the proposal of forgiveness and acceptance, though uttered by the Saviour himself, incredible. But, why should it not be considered that the thoughts of your unworthiness and guilt are what render the Gospel suitable to you, and glad tidings to you? Why should it not be considered that the design of the invitations which the Gospel makes, is "to bless you by turning you away from your iniquity?" These invitations, therefore, are not to be put aside by you, because your hearts have long been obdurate to their influence. It is well that the insensibility is known and bewailed. This deadness of heart is sin, and pardon is to be sought for it,-is a malady, and the cure is to be sought for it. That you be persuaded of your having nothing by which to deserve a single expression of divine favour, is the very sentiment which must be produced in you before you can be enriched with the blessings of salvation. And, in truth, be only desirous that the Saviour may redeem you from the power, equally as from the miseries of sin, and the great end of the Gospel PHILIP MELANCTHON, the friend and coadjutor of Lu

is answered in you. You may, then, enter on all the privileges of believers. And though the remembrance of sins is never to cease, and the remembrance is always to humble, yet it is not to

When spiritual joy, however, gives place to spiritual depression, we are still to consider that this experience does not diminish any one religious obligation that lies on us; that though we change, God cannot; that while we sink into deeper penitence, we are to resist the tendency to despair; that while we are conscious of our own insufficiency, we ought, for that very cause, to cling with greater ardour to the provided strength; and that we are called, through the many and strange varieties of our earthly lot, to persevere in truth and holiness. anticipating the heavenly light, even "the light of God and the Lamb," that shineth on the redeemed, without either suffering or sin to cloud its glory.

BIOGRAPHICAL SKETCH OF
PHILIP MELANCTHON.

ther, was born in the town of Bretten, in Saxony, in the year 1497. His father, George Schwartzerd, (for Melancthon is a Greek translation of the family name,) who filled the office of commissary of artillery in the

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