our tenderest regard, and to tread singly and alone through "the valley of the shadow of death!" -There is, besides, a shock which nature is apprehended to sustain at the moment of departure, and which it is painful for us to endure. The spirit must be dislodged from that corporeal tenement in which it has so long resided, and by means of which it has maintained all its intercourse and communication with the outward and visible world. The dissolution of this relationship is a violence done to the whole framework of our system, and is, in many instances, attended with the severest agonies of bodily pain. The body is not regarded by us as an incumbrance to the spirit, which it is desirous to throw off, and from which it would be glad to make its escape. There is an intimacy produced between them, as the result of that constant intercourse which is now maintained, and that strong and powerful tie which connects them with each other; and it is painful, therefore, to entertain the thought of separation, and still more painful when the moment arrives in which they must be rent asunder, and their union dissolved." But the chief reason why death presents to us so formidable an aspect, and why we recoil from it with feelings of such painful aversion, is the darkness resting on the scene which lies before. We are then on the confines of a mysterious region which all must enter, but from whose bourne no traveller has ever yet returned, to declare to us "the reception which he found, or the objects which he met with there." The concep and be willing to commit ourselves to the divine disposal, in the persuasion that the exercise of divine power and goodness will secure us against every evil, as we have nothing on which our hearts can repose with tranquillity. The stronger impression that we thus have of the divine nearness to us, the more that we realize the intimacy of the divine presence, the deeper the sense of security we will enjoy, and the greater the confi dence we will cherish in the most painful and trying circumstances in which we can be placed. If we entertain the suspicion that we are left to ourselves, and have been abandoned by that gracious Providence, which never ceases to attend and to watch over the interests of his people, the valley of the shadow of death must be clothed, to our eye, in terrors which will depress and overwhelm the spirit. But the believer knows, that "the eternal God will there be his refuge, and that underneath him will be the everlasting arms;" and, therefore, can he adopt the language of the Psalmist, and say, Yea, though I walk through the valley of the shadow of death, yet will I fear none evil, for thou art with me; thy rod and thy staff, they comfort me." And how are we to entertain this confidence in God? We must have been brought to an acceptance of Christ as a Saviour, and must have closed with those proposals of mercy which are made to us through Him, otherwise we can never rejoice in the consciousness of the divine presence, or derive from it a sense of security, when we come tions we have formed of it are vague and imper-to pass through the valley of the shadow of death. fect, and do not at all rest on the testimony of sense, but can only be reached through the more obscure and indeterminate medium of faith. But one thing our conscience leads us to anticipate, and the discoveries of revelation give certainty to the intimation,--that we must then be ushered into the immediate presence of the Most Highthat our last and solemn account must be given in--that the whole secrecies of our inward character must be laid open to the view of unspotted purity-and that we are to have pronounced on us that doom which will determine our condition through eternity. Say if death is not, in any point of view, a sad and awful contemplation? But when regarded as the gate which opens into eternity, as the season when we are thus to be called into the presence of our God and Judge, and when our everlasting fate is to be sealed, is it wonderful that it should be invested with a me-joyment of the blessings of an everlasting salvation. lancholy gloom in the view of all of us, and that it should be denominated "the valley of the shadow of death!" But I gladly hasten to the more agreeable part of our subject, and consider, II. The support and consolation which may be enjoyed in the hour of death. "It was the Psalmist's confidence in God, as he declares, which enabled him to anticipate death without dismay; and it is this alone which can give composure or elevation to the spirit when we pass through its dark valley. We must cherish the sense of our interest in the divine favour, We must not merely, however, entertain the conviction that He is the Saviour of a lost and ruined world, but we must have embraced Him as our own Saviour, and reposed our trust in Him for eternity. It was this which inspired the mind of the great apostle of the Gentiles with a divine triumph in the anticipation of a speedy dissolution: "I know in whom I have believed, and I am per-. suaded that He is able to keep that which I have committed unto Him against that day." He here points the attention to Christ as the immediate source of his tranquillity. It was to Him he had ever been accustomed to direct his believing eye. in the prospect of death and judgment. It was to His divine guardianship he had committed the precious deposit of his soul, and he rejoices in the persuasion that He was able to redeem it, and to bring it at length to the full and complete en This is the only source whence we can derive tranquillity and peace, when the scenes of an eternal world are opening on our view. This is the only remedy which can expel from the human bosom the alarms of guilt, and which can chase away the darkness resting on the awful prospect which lies before. A hope which reposes in the merit of our own character, can never charm away those apprehensions which disturb our repose. The contemplation of our own excellence and worth can never prove an opiate to that disquietude which will then vex and agitate the spirit. The peace which rests on such a basis, is not the sweet and smiling calm of an untroubled sky, but the deep and sullen stillness which covers the face of the approaching storm. It is the slumber of a blind and deluded conscience, which will be, ere long, roused in avenging fury by the unveiled lustre of Jehovah's purity. It is besides, a peace which the consciousness of guilt is ever liable to disturb, and which, resting as it does, on a basis the most narrow and unstable, can never prove secure. Whose character is marked by such spotless innocence as to challenge the approbation of the Great Searcher of hearts? And must not then the sense of imperfection awaken in the mind suspicion as to our interest in the favour of our heavenly Judge, and cover the valley of the shadow of death, in some measure at least, with the gloom of despair? But he who commits his soul to the keeping of his Saviour, may anticipate his departure not only without dismay, but with a "joy unspeakable and full of glory." In His righteousness there is no taint or imperfection to limit its excellence or to mar its unspotted purity, and we are warranted to repose on it with an unlimited reliance. And how precious does the Saviour seem to the soul of an expiring saint? What a charm does his great work of atonement then carry to his heart, and with what energy does he cling to it when sinking into the depths of eternity, and amid the struggles of an exhausted and dissolving nature! The situation in which he stands opens up to him more enlarged discoveries of the awful holiness of the divine character, and produces in his mind a stronger impression of his guilt and pollution. He is made more alive to the necessity of the righteousness of his divine Redeemer, and in the anticipation of being ere long summoned into the immediate presence of his God, the message of reconciliation comes with a welcome to his ear beyond what it had ever done before, and is endeared to his affections bevond all of which he had hitherto been conscious. It is thus that the mind of the believer is often sus tained in a tone of highest elevation, even amid the acutest severities of bodily pain, and looks with a longing and delighted eye on the awful, though glorious, prospect which is opening on his view. "We," says an apostle, "that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon, that mortality might be swallowed up in life." "I know," says Job, "that my Redeemer liveth, and that He will stand at the latter day upon the earth; and though, after my skin worms destroy this body, yet in my flesh shall I see God." It was their confidence in God, as his character is revealed in the cross of Christ, which inspired these sentiments, as is declared in the triumphant language of the apostle: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord." THE NECESSITY AND ADVANTAGES OF HOUSES OF REFUGE FOR JUVENILE OFFENDERS. BY ALEXANDER WALLACE CHALMERS, ESQ., Elder of Gilcomston Parish, and Governor of Aberdeen Bridewell. THE increase of juvenile delinquency has, of late, excited the regret of every person who has considered the subject, and much anxiety has been manifested in many places to devise means for checking the grow ing evil. In every large town numbers of boys and girls are constantly to be seen prowling about the streets in search of plunder. Of these, many have either been left orphans, or driven from home by a connection of second marriage, while others have not only been neglected in every branch of duty by their natural protectors, but have actually been tutored by their worthless parents in every species of vice. The consequences are obvious. The destitute get into contact and associates, at an age when the pollution speedily with the idle and vicious, and soon become their tools operates, and when they are easily tempted to yield to the commission of crime; whilst those, whose parents, instead of persuading them to an opposite course, encourage them in their evil propensities, go on with increasing confidence in the ways of sin, until arrested by the officers of justice. Here, it may be thought by stopped; and, no doubt, it is so for a time,—but it some, that the guilty career of the offender will be generally happens that, from the nature and extent of their first offences, young criminals are committed either to jail or bridewell for the short period of twenty, thirty, or, at most, sixty days, period quite inadequate to admit of the proper application of the discipline necessary On the contrary, it is feared, that the tendency of short for punishment, far less to produce amendment. imprisonment is, to inure, harden, and gradually train young offenders to endure confinement, without feeling it as a punishment, and thus they persevere in crime, until they become so desperately wicked, and wretchedly destitute, that even a prison, with all its privations, forms a comfortable asylum. A great proportion of offenders, while under confinement, conduct themselves with propriety, and show decided symptoms of penitence and improvement; but destitute, on the morning of their discharge, of the means of subsistence, perhaps without friends, and the world refusing to be their friends,-bereft of character, and the world's laws giving them no encouragement to unable, even when willing, to procure employment, return to a virtuous course of life, the only alternative left to them is to starve or to steal, and they consequently take refuge amongst thieves and prostitutes, by whom they are received with open arms, their immediate wants supplied, and any good resolutions which may have been In fact, so eager are these guilty creatures to prevent any formed in prison are speedily obliterated from their minds. of their number from returning to the paths of virtue, that those of them who are at large will most anxiously wait for the termination of the imprisonment of their companions, and lurk about the jail or bridewell until they are set at liberty, when they immediately lay hold of them, and conduct them in triumph to their usual haunts. Of such proceedings I have too frequently been a witness; and I give the following as an illustration of what I have stated: Two young girls were convicted of theft, and committed to bridewell for forty days; the one had been in confinement on four previous occasions, the other was evidently a novice in crime. On conversing with the latter, I found that her connections were humble but respectable, that she had been for several years a servant in a lodging-house, but having deviated from the paths of virtue, she had been obliged to leave her situation, and had for some months associated with the most profligate of her sex. She appeared to feel deeply the degradation to which she had been brought, acknowledged that she had enjoyed no real happiness in the course of her short but guilty career, and expressed a determination, as soon as liberated, to abandon her former associates, to return to a relative in the country, and endeavour to obtain a livelihood by honest industry. On the morning of her liberation, I observed several females hovering about the gate, evidently waiting to welcome the companions from whom they had been for some time separated. I mentioned this to the girl, when she at once agreed to remain in her cell until the evening, in order that she might get away, without the risk of being entrapped by her former acquaintances. Accordingly, she was not liberated till between seven and eight at night, but she had not walked thirty yards, when three or four girls started up from behind a hedge, immediately accosted her, evidently overcame all scruples, and marched off with their victim. Since then she has been several times in Bridewell, and is now a confirmed drunkard. Had there been a House of Refuge in Aberdeen at that time, this girl might have been rescued from the hands of the destroyer, and instead of being a moral pest in the town, might have become a useful member of society. No one becomes confirmed in depravity at once; before that takes place several stages of guilt must be passed through; and if means were used to arrest the progress, on the expiration of first imprisonments, by furnishing the delinquents with shelter, providing them with food, and procuring suitable employment, numbers, just entered within the threshold of crime, might be plucked as brands from the burning, reclaimed from the error of their ways, and brought eventually to become honest and decent members of the community. While juvenile offenders remain at large there can be no reasonable hope of their amendment, and therefore a house of correction must, in the first instance, be their school. But, before the great end of reformation can be accomplished, an asylum must be provided for the reception of the friendless and the penitent, where the discipline begun in Bridewell would be continued, elementary, moral, and religious instruction imparted, habits of cleanliness, regularity, and order enforced, and useful employment afforded, until such progress in amendment has been made as to justify readmission to the free intercourse of society, when recommendations could be given, and facilities afforded to the inmates for procuring situations suited to their respective conditions and acquirements. sulted from it. In the report of the directors, dated 1st April 1837, they state that during the seven months that the house has been open, one hundred and sixty-one persons had been admitted, of whom ninety were under fourteen years of age. Of these last seventeen had been effectually and comfortably provided with employment in different places in the country,-not a few had been enabled to return to their relatives, improved in morals and health, and thirty-eight then remained in the asylum. From the limited amount of funds at the disposal of the directors, their operations have been very much restricted, and the full advantages of the institution have not been sufficiently developed; but still the results have been such as to satisfy all who take an interest in the asylum, of the necessity for such an establishment. To many criminals the morning of their liberation from prison is a morning of joy and gladness, but to some it is the harbinger of sorrow and misery. Frequently have prisoners entreated me to allow them to remain in confinement, because they knew not where to go for shelter, and no one would give them employment; but all that I could then do was to give them a recommendation to some of the manufacturers in the neighbourhood, of which few availed themselves, not wishing it to be known that they had been in Bridewell. Now, however, all difficulty is removed, as I have merely to send such persons to the House of Refuge, where they are immediately admitted, and kept till situations are obtained for them. To show how difficult it is for persons to find employment after being liberated from a prison, I may state the following circumstances which occurred some years since: A young girl was convicted of theft from a manufactory, and was sentenced to confinement in Bridewell for twelve months. She conducted herself with great propriety during her imprisonment, and when liberated I gave her a very strong letter of recommendation to enable her to get work. In a few days, she called upon me, and stated that she had made application at all the manufactories, but no person would employ her, being afraid to admit her amongst their work people. She then entreated me to allow her to attend at the Bridewell during the day, when she would labour the same as the prisoners, and take what payment I pleased; in fact she would do any thing rather than be driven to the streets for a subsistence. Being anxious to give the girl a fair chance of retrieving her character, and also of testing her sincerity, I consented to her request, and for some time she attended regularly every morning at six o'clock, was locked up in a cell, as if she had been a prisoner, was employed at the ordinary work of the house, and remained till eight o'clock at night. Find at last mentioned the circumstances, which I have now stated, to an extensive manufacturer in the town, when he agreed to give her a trial, and I am glad to say that she is still in his employment, and has conducted herself with great propriety. Of such a nature are the Houses of Refuge which haveing that her conduct corresponded to her professions, I been established in Aberdeen and other large towns; and these institutions continue to realize from day to day the most sanguine expectations of their supporters. A House of Refuge is necessary to give to a prison all its perfection and effect. It supplies what the Bridewell system, of necessity, leaves defective; it furnishes an intermediate step between coercive confinement, and unrestrained intercourse with the world; it confirms voluntarily a system of reform which the house of correction has commenced compulsorily, and it gives time for ripening, in sheltering security, any seeds of good which may have been implanted. It furnishes an abode to those young persons who, from the carelessness, or loss of parents or guardians, are left to wander, without a guide and without a home, exposed to every temptation, and too often to the commission of crime. It is a place where the glad tidings of salvation are proclaimed to sinners, and where the wanderer may be restored to the fold of that gracious Being, whose will is, "that not one of these little ones should perish." A case of this description is surely of itself sufficient to point out the necessity of a House of Refuge, to which persons similarly circumstanced may have it in their power to go. But this is not a solitary case of the kind; on the contrary, there are many such; and if so, is it not the duty of Christians, of all denominations, to assist, by every means in their power, to rescue their fellow-creatures, guilty and fallen though they be, from the power of him "who goeth about as a roaring lion, seeking whom he may devour," and to bring them to Him who is the only "refuge from the tempest, the only covert from the storm" of the divine indignation. The following case will illustrate a difficulty of a different description, to which juvenile delinquents are exposed on their liberation from prison: Although the House of Refuge in Aberdeen has A boy, about thirteen years of age, belonging to a fishbeen only a short time established, much good has re-ing village, was convicted of theft, and committed to Bridewell for three months. His behaviour in prison was good, and at the expiry of his sentence he was sent home to his parents. It is well known that the fishers are a peculiar race of people, and that when any one of them is convicted of a crime, the individual loses caste, and is generally driven from the society with which he was connected. Accordingly, when, some time after, the boy was again committed to Bridewell, I was not surprised to learn from him that he had run away from his father's house, because "they did not use him wee!, and were aye castin' up to him that he had been in Bridewell, and had disgraced them a'." He had come to Aberdeen, got acquainted with some of the young thieves, who infest the streets, connected himself with a band of them that lived with a woman who supplied them with meat and lodging, on condition of their bringing to her what they could steal, and he then became a professed thief. He is now in Bridewell for the fourth time, but when his imprisonment expires, instead of being let loose upon the world, he will be received into the House of Refuge, and care taken to provide for him an honest employment. His present sentence being for a long period, he has been taught to weave, and has made great proficiency in reading and writing, of which he was altogether ignorant when first committed. The foregoing statements are, I think, sufficient to satisfy every reflecting person of the necessity which exists for the establishment and support of Houses of Refuge in every town in the kingdom, and of the advantages resulting to juvenile delinquents from such institutions. But the inmates of Houses of Refuge are not the only persons benefited by them, for all are more or less interested in their success. Every criminal is like a noxious weed in a garden, which not only cumbers the ground, but contaminates and weakens the healthy plants around it. The vicious seldom go on in sin alone. Knowing that their conduct subjects them to suspicion and danger, they are anxious to involve others in their criminality, and hence, they use every means in their power to draw the simple and unwary into their toils, and to make them partakers of their iniquity. The more, therefore, that the weeds of society are rooted out, the more will the good plants flourish and increase, and thus will vice, crime, and misery, be diminished, and the expense thereby entailed on the community, in the shape of poors' rates, rogue money, and other similar taxes, be materially lessened. To the worldly man, therefore, I say, countenance and support Houses of Refuge. By so doing, you will contribute to check the increase of crime, and thereby render your property more secure; while, at the same time, the demands of the tax-gatherer on your purse will be less frequent. Others object to the establishment of Houses of Res fuge, because there is no power to oblige the inmates to reside in them for a sufficient time, or to subject them to the necessary discipline. In answer to these, I can confidently refer to those establishments which have been in existence for several years, and for admission to which there has been no lack of application. But should it happen that in any place there is a reluetance, on the part of those requiring such an asylum, to avail themselves of its shelter, then I would recommend to the directors, in the beautiful language of our Saviour, "to go out into the highways and hedges, and to compel them to come in," not by the strong arm of the law, but by the great and irresistible force of moral suasion; and I doubt not but the house will be filled. CHRISTIAN TREASURY. 66 An appeal in behalf of the Jews.-It is not a little remarkable, that though the most distinguished of all the apostles was sent peculiarly to the Gentiles, (Aets xxvii. 17,) he yet began by preaching to the Jews (ix. 20); and in every city to which he went, sought out the seed of Israel first of all. What anxiety did he not feel and express for them, as his brethren according to the flesh?" having great heaviness and continual sorrow in his heart" on their account, (Rom. ix. 2); his heart's desire and prayer for them being "that they might be saved," (x. 1.) And, lest we should mistake the reason for this, and impute it to any merely temporary or personal consideration, he has stated as the cause of this his anxiety in their behalf, that "to them pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the Fathers, and of whom, as concerning the flesh, Christ caine. not. (ix. 4, 5.) And is there any thing here less applicable to them now than it then was? Most assuredly Nor should we overlook, or forget, the deep interest in them, as they are at this moment, which Jehovah has expressed. Behold how he loveth them! Here is his anger at those who oppress them, even though their sins have been the cause." I am jealous for Jerusalem, and for Zion with a great jealousy; and I am sore displeased with the heathen that are at ease; for I was but a little displeased, and they helped forward the affliction." (Zech. i. 14.) Here is his relenting love at the sight of what their sins daily cause to them, "Since I spake against him, I do earnestly remember him still; therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord." (Jer. xxxi. 20.) Do we not see in these and similar passages, that God's eye is resting on them still with To the godly man I say, countenance and support peculiar regard? And if we had a single doubt remainHouses of Refuge. By doing so, you will not only enjoying, this one declaration of the apostle as to the unbethe same temporal advantages as the worldly man, but lieving of his brethren, would completely remove it, you will have the satisfaction of reflecting, that you They are beloved for their fathers' sake." (Rom xi. may thus be the means of saving souls from never end- 28.) Consider farther, that God has called our attening misery. And surely, if any thing can add to the tion to his people and engaged our interest in them, by happiness of heaven, it must be the joy experienced by positively revealing that in the latter days they are to the redeemed, when they behold those who were once be Christ's inessengers to the mass of the heathen world. "living without God, and without hope in the world," "I will send those that escape of them to the nations, to surrounding the throne of God and of the Lamb, and Tarshish, Pul, and Lud, that draw the bow, to Tubal uniting, with "ten thousand times ten thousand and and Javan, to the isles afar off, that have not heard my thousands of thousands," in saying, "Worthy is the fame, neither have seen my glory; and THEY shall deLamb that was slain!" and, "Blessing, and honour, clare my glory among the Gentiles." (Isa. Ixvi. 19) and glory, and power, be unto Him that sitteth upon The Prophet Micah has said, "The remnant of Jacob the throne, and unto the Lamb for ever and ever!" shall be in the midst of many people as dew from the Lord, as showers upon the grass," (v. 7,) intimating the reviving and refreshing which shall come to all nations by them. And then it is added, "The remnant of Jacob shall be among the Gentiles in the midst of many people, as a lion among the beasts of the forest, as a young lion among the flocks of sheep," plainly predicting that a most powerful influence will be exerted by Many persons object to Houses of Refuge, because the apparent good effects resulting from them are not equivalent to the expense incurred. To these I answer, that if one soul is gained to Christ, more is accomplished than finite minds can appreciate. "For what shall it profit a man, if he gain the whole world, and lose his own soul? or, "what can a man give in exchange for his soul?" them in some way over the whole nations of the earth. All which is urged with equal clearness by Paul when he says, "If the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more their fulness?" (Rom. xi. 12.) "For if the casting away of them be the reconciling of the world, what shall the receiving be but life from the dead." (Ver. 15.) Yes! for aught we know to the contrary, the mass of the earth may remain dead in sin, until life flow into their veins from converted Israel. Israel may be the dew that is to revive the withered and decaying world. Israel may be the fire that is to kindle on the world, which is to be to them as stubble. Israel may be the leaven that is to penetrate the mass, the whole lump. Israel, in a word, may be the lever, by moving which, you would move the whole earth. "There shall be a great shaking in the land of Israelthus will I magnify myself, and sanctify myself, and be known in the eyes of many nations." (Ezek. xxxviii. (19-23.) Let us also remind you of the peculiar glory brought to God, and, therefore, the peculiar joy there is in heaven when a Jew is saved. The Father rejoices "with his whole heart and his whole soul." (Jer. xxxii. 21.) The Son, surely, is specially glorified, since in each such case it is seen that his intercession for his very murderers avails, and that his blood can wash out the most enormous blasphemy. And the Holy Ghost is glorified; for his power is shown to be most marvellous, since it removes the veil from even such hardened souls, and his love to be exceeding strong in striving with such deep perverseness and malignity, till it overcome. Is there not thus exhibited a most convincing example of the freeness of the grace of God? Does he not thus prove that " not by works of righteousness which we have done, but according to his mercy he hath saved us," since he redeems those that were, each like Paul, breathing hot against him? Is it not then a plain duty that you should give a prominent place in your prayers and in your labours to the Jews? Why have we done so little in time past? May we not have lost some blessing hitherto by this neglect? One of the innumerable sins of the Church of Rome is her unceasing hatred of this people. But, may not God have been provoked to withhold some blessing from us also, just because we have held back from that people to whom he has, as it were, by his finger pointed our attention? Is it not every way likely that all our missionary undertakings would prosper in a far higher degree if we were to " begin at Jerusalem? They who love God love also his people.-" By this," said Christ, shall all men know that ye are my dis ciples, if ye have love one to another." Therefore, "if ye love me, keep my commandments; and this is my commandment, that ye love one another." "This commandment," said his inspired apostle, "have we from him, that he, who loveth God, loveth his brother also. If a man say, I love God, and hateth his brother, he is a liar; for he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen?" Again, "every one that loveth him that begat, loveth him also that is begotten of him." The connection and the likeness between the parent and the child make the love which is felt for the one extend also to the other. The community of sentiment, too, which prevails among all the children themselves, leads them to love one another. Being "all members one of another," and having all the same general views and interest and united to the same common head, the love of each other becomes one of the distinguishing marks of their character. They, likewise, "esteem one another very highly in love, for their work's sake"-being all engaged in "labours of love," in glorifying him "who is head over all things to the church." This is their love to him expanding itself and taking in those who are the objects also of his love, who live and move in him, and who are united to him as the branches are to the vine, and the members of the body to the head. Hence it is evident that there is no opposition between love to God and love to his people; nay, that the more any one loves the people of God, so much the more he loves God himself. O Lord, may the unfeigned love of the brethren daily grow stronger in my heart, and bear witness that through the grace that is in Christ Jesus, the love of thee has also been wrought in me. Amen.Rev. A. WHYTE. (The Heritage of God's People.) On Bridling the Tongue. In the multitude of words there will be some folly, something that will not tend to edification, something that may rather weary and offend than delight and improve. This evil of overspeaking usually comes from an over-weening opinion of self. Unchastised and unsubdued self is fond of its own display, although it can display nothing; or were it not deceiving or deceived, nothing but its own wretchedness and ruin. The apostle has a striking hint for professors of religion, "If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain." What is our end in religious conversation? If we speak without a purpose, surely it is folly; if we speak to our own praise, it is wrong to our own souls, and a robbery of God; if we speak for his honour, and the edification of others, we should look up to him for his blessing, that our words, as they ought, may be weighty and wise. In this humble dependence upon God, and with a warm concern for the spiritual welfare of others, our discourse may be comfortable and edifying, both to them and ourselves. A word in season thas spoken, may be remembered and blessed. The more of this kind of conference the better, care being taken of the spirit in which we speak, of the time and propriety of speaking, and of not mixing other things (as is too often the case) with our religious discourse, which may render it triding or unsavoury. When we have said all we could wish to say upon divine things, it will be profitable to withdraw, that there may be due opportunity for reflection, meditation, digestion, and prayer. -SERLE. (Christian Remembrancer.) The Time of Trouble.-Seeing, therefore, we live for this life amongst so many and great perils and dangers, we must be well assured by God's Word how to bear them, and how patiently to take them, as they be sent to us from God. We must also assure ourselves, that there is no other remedy for Christians in the time of trouble, than Christ himself hath appointed us. In St. Luke, he giveth us this commandment : Ye shall possess your lives in patience, saith he. In the which words, he giveth us both commandment what to do, and also great consolation and comfort in all troubles. He showeth also what is to be done, and what is to be hoped for, in troubles: and when troubles happen, he biddeth us be patient, and in no case violently nor seditiously to resist our persecutors, because God hath such care and charge of us, that he will keep in the midst of all troubles the very hairs of our head, so that one of them shall not fall away without the will and pleasure of our heavenly Father. Whether the hair, therefore, tarry in the head, or fall from the head, it is the will of the Father. And seeing he hath such care for the hairs of our head, how much more doth he care for our life itself! Wherefore let God's adversaries do what they list, whether they take the life or take it not, they can do us no hurt, for their cruelty hath no further power than God permitteth them: and that which cometh unto us by the will of our heavenly Father, can be no harm, no loss, neither destruction unto us, but rather gain, wealth, and felicity. For all troubles and adversity, that chance to such as be of God, by the will of the heavenly Father, can be none other but gain and advantage.-BISHOP HOOPER. (Godly Letters of the Martyrs, collected by Coverdale.) |