hands of his Almighty Saviour: the "loud voice" of persecution could not interrupt his peace in God-could not subdue that love in his soul which moved him to pray for those who were taking away the life that God had given him, and which had been so usefully and honourably employed in his Master's service.

Thus it has ever been, and thus it will ever continue to be -as the sufferings of God's people abound, their consolations abound also-2 Cor. i. 5. The Christian, feeling himself secure in the "strong tower" of God's protection, can look out upon all the dark storms that sweep over this "waste and howling wilderness," and say of them all, none of these things move me;" his life is hid with Christ in God, his treasure is in heaven, and his heart is there also; he is but a pilgrim and a stranger in this vale of tears; and it is the high and holy ambition of his soul to gain that "crown of glory that fadeth not away."-1 Pet. v. 4.

But the word of God, which tells us of the peace enjoyed by the humble believer in Jesus, also informs us that there is no peace to the wicked-Isaiah xlviii. 22. Indeed, how can those who are far away from God expect to realize his peace in their souls. The "pleasures of sin" may allure them for a season," but Gospel peace they never can obtain so long as they continue strangers to Gospel holiness.

But even the true Christian, when he wanders from God's commandments, Psalm cxix. 10, will lose his peace: God will never smile upon his people when they are choosing a portion in which he delighteth not: and oh! is it not a proof of God's love, when he deprives the Christian of comfort, after the Christian has deprived himself of holiness? If God overlooked any sin, it would weaken, if not altogether destroy, our confidence in his character; he would cease to be a God of love, for he would then overlook, or lightly regard, that "abominable thing," which not only dishonors his own name, but which also renders us truly miserable. Let the Christian, then, who has lost that peace of God which flows through our Lord Jesus Christ, "consider his ways;" let him return to that "rest" which still "remaineth" for him, and to that "blood which still cleanseth from all sin ;" then shall his light break forth as the morning, Isaiah lviii. 8, and he shall feel himself "lifted up" from the gates of spiritual death.

In conclusion, we would affectionately remind the believer, that it is his duty, not only to "seek peace and pursue it" for himself, but also for others; let him pray for the peace of

Jerusalem-they shall prosper that love her, Psalm cxxii. 6; at the same time let us beware of that false and carnal security which would lead us to countenance error or to approve of sin. With such peace God is not well pleased; it is when we "walk in the light" that we see and condemn the darkness. Let us cultivate and cherish the graces of the Spirit, and we shall most assuredly experience his consolations. It is related of Luther, that when he found "any root of bitterness springing up" within him-any temper of mind not according to godliness, he carried the "plague" of his heart to the Physician of souls; he continued in prayer; and by the aid of divine grace, prayed himself into his "right mind" again; thus experiencing that the spirit of believing, persevering prayer, is eminently the spirit of peace. We have felt his disease, have we tried his remedy? and has it ministered peace to our souls as it did to his ?

PERSONAL RELIGION.

D.

THAT open sins, such as swearing, drunkenness, Sabbathbreaking, and falsehood, are totally inconsistent with true religion, and tend directly to everlasting ruin, is what many will admit, who, at the same time, cannot be persuaded that the neglectors of Christ, the ignorant, and they who have only the form of godliness without the power, are in the same broad road that leadeth to destruction. But, as the secret assassin who gives the deadly blow in the dark, is more dangerous than the open enemy that attacks you at noonday; so may these secret sins be more pernicious in their consequences than outward transgressions. The open transgressor has no cloak for his sins. When he hears the threatenings of the word of God proclaiming, "O wicked man, thou shalt surely die," his conscience at once assures him that he is the man, and there may be hope concerning him-that he will, through grace, be led to smite on his breast and cry to heaven, say. ing, "God be merciful to me a sinner." When he knows that there is no health in him-that there is only wounds, and bruises, and putrifying sores, there may be hope, that in some auspicious hour he will lift up his languid eye to the Physician of souls and say, "O Lord hear me, for my bones are vexed."

But what hope can there be concerning the man that is whole in his own opinion, and who feels no need of a physician? If you speak of pardon through the blood of Christ, he says in his heart, this is very well for the profligate, but what

harm have I ever done, that I should plead guilty and tremble for my fate, unless I shall be washed from my sins in the blood of Christ.

What hope can there be for the ignorant man, who, when you inquire how a sinner is to be justified, renewed in heart and saved, can give you no scriptural account of these momentous matters, though he lives in a land of Bibles and of sermons, where mere Sabbath-school children can give a reason of the hope that is in them?

What hope can there be for the mere formalist, who refuses to God his rightful demand-" Son give me thine heart"who serves not his Maker in the only way that he can accept, "in spirit and in truth," and who presents to the searcher of hearts a mere whited sepulchre, fair outside, but in the inside full of all uncleanness?

Let the neglector of Christ consider the solemn question, Hebrews ii. 3, "How shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord."

Let the ignorant consider Hosea iv. 6, "My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee."

And let the mere formalist consider the words denounced against the Pharisees, though they could thank God they were not as other men; and let him ponder well the solemn declaration of our Lord, John iii. 3," Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God."

To all these three characters a word in season is addressed in the following letter, which is presented for their consideration. May the Holy Spirit open their eyes to see, and their hearts to feel its serious appeal; and may it prove to them the savour of life unto life.

"From the Common Jail of Ivelchester, July 4th, 1663.

"To the beloved people, the inhabitants of the town of Taunton, grace, mercy, and peace from God our Father, and from the Lord Jesus Christ.

"MOST ENDEARED AND BELOVED FRIENDS,

"I readily acknowledge myself a debtor to all, and a servant of all, and therefore I have sent to salute you all. My lines did fall in a fair place when the Lord cast my lot among you. I remember the prayers and tears you sent me

hither with. How can I forget how you poured out your souls upon me! and truly you are a people much upon my heart, whose welfare is the matter of my continual prayers, care, and study. And oh! that I knew how to do you good. Ah! how certainly should never a son of you miscarry! Ah! how it pities me to think that so many of you should remain in your sins after so many and so long endeavours to convert you! Once more, O my beloved, once more hear the call of the most high God unto you. The prison preaches to you the same doctrine the pulpit did. Hear, O people, hear; he that hath an ear let him hear. The Lord of life and glory offers you all mercy, and peace, and blessedness! Oh! why should you die? Whosoever will, let him take of the waters of life freely! What! miss of life, when it is to be had for the taking! God forbid. O my brethren, my soul yearns for you, and my bowels towards you. Ah! that I did but know what arguments to use with you: who shall choose my words, that I may prevail with sinners not to reject their own mercy? How shall I get within them? How shall I reach them? O that I could get between their sins and them! Beloved brethren, the Lord Jesus hath made me, most unworthy, his spokesman, to bespeak your hearts for him: and oh! that I knew but how to woo for him, that I might prevail! These eight years have I been calling, and yet how great a part remain visibly in their sins, and how few have I gained to Christ by sound conversion!

"Many among you remain under the power of ignorance : ah! how often have I told you the dangers, yea, the damnable state, that such are in! Never flatter yourselves that you shall be saved though you go on in this: I have told you often, and now tell you again, God must be false if ever you be saved without being brought out of the state of ignorance. If ever you enter in at the door of heaven, it must be by the key of knowledge: you cannot be saved except you be brought to a knowledge of the truth. A people that remain in gross ignorance, that are without understanding, the Lord that made them will not have mercy upon them. Oh! for the love of God and your souls, I beseech you, awake and bestir yourselves to get the saving knowledge of God. You that are

capable of learning a trade, are you not capable of learning the way to be saved? And is it not a pity that you should perish for ever for want of a little pains, and study, and care, to get the knowledge of God? Study the catechism; if possible, get it by heart; if not, read it often, or get it read to

you: cry unto God for knowledge; improve the little you have, by living answerably. Search the Scriptures daily; get them read to you if you cannot read them. Improve your Sabbaths diligently, and I doubt not but, in the use of these means, you will sooner arrive to the knowledge of Christ than of a trade.

"Many have escaped the gross pollutions of the world, but stick in the form of godliness. O'I am jealous of you, that you should not lose the things that you wrought; for the Lord's sake, put on, and beware of perishing in the suburbs of the city of refuge! Beg of God to make a thorough work with you be jealous for yourselves, and try your estates, but only with those marks that you are sure will abide God's trial.

"But for you that fear the Lord in sincerity, I have nothing but good and comfortable words: may your souls ever live. What condition can you devise, wherein there will not be matter of joy unspeakable to you? O beloved, know your own happiness, and live in that holy, admiring, adoring, and praising of your gracious God, that becomes the people of his praise! The good will of him that dwelt in the bush be with you all. The Lord create a defence upon you, and deliverance for you the Lord cover you all the day, and make you to dwell between his shoulders! I desire your constant, instant, earnest prayers for me, and rest a willing labourer, and a thankful sufferer for you.

"JOSEPH ALleine."

THE FIRST COMING OF CHRIST.

THE coming of Christ is the subject most frequently treated of and most prominently noticed in the Old Testament. It was promised at a very early period of the history of the world, and revealed with increasing clearness and fulness, as ages passed away. It was believed in as the basis of all hope, -the pledge and the instrument of the peace and consolation of the faithful; shadowed forth in a series of emblems continued in succession from the fall down to the era of its fulfilment; inculcated as an object of faith in every part of the splendid and imposing national ritual of the Jews. It filled the mind of the prophet with his most ecstatic visions of the far distant future, and kindled in the soul of the heaven-instructed bard a loftiness of thought, and an elevation and a