the object what it may be it good or be it evil, be it noble or mean, be it earth or heaven, be it pure or be it unholy, be it, I say, what it may, man has always some object on which he places his affections, and so is it in spiritual things: as surely as there is spiritual life, so surely will there be love: it is one of the fruits of the Spirit, which He delights to bring forth in the hearts of those in whom He dwells-and first, it is called forth towards God: "We love Him, because He first loved us,' and then it goes forth to all who are the objects of God's love. "We know that we have passed from death unto life, because we love the brethren," (1 John iii. 14.) It is said in 1 Cor. xiii, "Now abideth faith, hope, and charity, these three, but the greatest of these is charity (or love). It is the greatest, because it is the most enduring, or to look at it under another figure, Faith is the root, Hope the branch, and Love the fruit, now as the tree is valued and cultivated for the sake of the fruit, so love is valuable as the fruit of the Spirit, and most indispensable to the Christian character. Again, Love is an active, working principle, hence it is spoken of as a "labour of love," and I should very much doubt the existence of love to God where it does not lead to active service, to the endeavour (as far as it is in the individual's power) to promote the spiritual good of others, and the glory of God. Love lightens labour, and the believer will ever count it his privilege to spend and be spent in his Master's service. It was Love, which led the Apostle Paul to say, speaking of bonds and imprisonment-"But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God," (Acts xx. 24.)

But we must pass on to notice the other grace-" patience of hope :" the expression rather refers to endurance: it is often rendered thus. Some parts of this verb occur about seventeen times in the New Testament, and in most cases it is rendered "enduring." Take for instance, 2 Cor. i. 6, where the word is thus translated-" And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer:" it is then the endurance of hope, which is here spoken of. Faith differs from hope in an important particular. Faith believes everything God says, and expects the carrying out of His threatenings, as well as the fulfilment of His promises, whereas hope expects only what it desires, and looks but for the fulfilment of the promises. And the believer's hope is a firm and an enduring one, and very different from the thing expressed by the word, which it is often used to signify, when men say, "they hope for a thing," it is often very, very uncertain whether it will be fulfilled, but the believer's hope has a firm foundation, even the immutable character of his God. "Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of His counsel, confirmed it by an oath that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to

lay hold upon the hope set before us: which hope we have as an anchor of the soul, both sure and steadfast," (Hebrews vi. 17, 19.)

We have thus considered these Christian graces, and I would now just observe that the expression "in the sight of God" has been taken in different senses; some consider it as having reference to the graces themselves; while others take it as meaning "before God ;" that is that these graces are not brought forward to win the favour and approval of man, but to glorify God.

It

I now pass on to notice (but for a moment), our second point. II. HOW THESE BELIEVERS BECAME POSSESSED OF THESE GRACES. proceeds entirely from the sovereign love of God." "Knowing Brethren, beloved, your election of God," or as it is in the margin, "Knowing, Brethren, beloved of God, your election." But, instrumentally, it is by the preached Gospel, as we read in the next verse, "For our Gospel came unto you, not in word only, but also in power and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake." And this is the encouragement in preaching the Gospel, that by it the Lord's people are brought out from the dominion of sin and Satan.

But I must say a word in conclusion on the essentialness of those graces of which we have been speaking. My dear friends, you may fancy you can do very well without these now, but there will come a time, when you are brought to a dying bed, when, if your faculties are preserved to you, you will find that they are the only things which can impart any comfort to you then. People say ministers are apt to dwell a great deal upon faith, but it is indeed essential, for "without faith it is impossible to please Him :" remember too, that faith cometh by hearing, and hearing by the Word of God: oh then prize the Word, and the preached Gospel. But others will be saying, "Oh this is a subject which does not suit us, we are not like these Thessalonians in the possession of these graces; our faith is very weak, our love is very cold, our hope very dead;" but these Thessalonians were not perfect; the Apostle prays for them in verse 10, chap. iii, "Night and day, praying exceedingly that we might see your face, and might perfect that which is lacking in your FAITH. And again in verse 12, "The Lord make you to increase and abound in LOVE one toward another, and toward all men, even as we do toward you." And again in chap. v, verse 14, "Now we exhort you, Brethren, warn them that are unruly, comfort the feeble minded, support the weak, be patient toward all men," clearly showing that they needed an increase of these graces, and the Holy Ghost directs the Apostle to write to them that they might be encouraged, being possessed of those blessings, to add to them, and so if I am addressing any, who, conscious that they are weak in faith, are yet taking God at His word, and resting only on the finished work of their Saviour God, then we would encourage such to wait upon Him for an increase of these graces, and for strength to run with patience the race set before them, looking unto Jesus, Who is the Finisher, as well as the Author of their faith.

JOHN NEWTON'S DREAM.

"I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day."-2 Timothy i. 12.

"I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,

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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."-Romans viii. 38, 39.

T

HE scene, presented to my imagination, was the harbour of Venice, where we had lately been. I thought it was night, and my watch upon the deck; and that, as I was walking to and fro by myself, a person came to me (I do not remember from whence), and brought me a ring, with an express charge to keep it carefully; assuring me, that while I preserved that ring, I should be happy and successful; but if I lost or parted with it, I must expect nothing but trouble and misery.-I accepted the present and the terms willingly, not in the least doubting my own care to preserve it; and, highly satisfied to have my happiness in my own keeping, I was engaged in these thoughts, when a second person came to me, and observing the ring on my finger, took occasion to ask me some questions concerning it. I readily told him its virtues, and his answer expressed a surprise at my weakness, in expecting such effects from a ring. I think he reasoned with me sometime upon the impossibility of the thing: and at length urged me, in direct terms, to throw it away. At first I was shocked at the proposal, but his insinuations prevailed. I began to reason and doubt, and at last plucked it off my finger, and dropped it over the ship's side into the water, which it had no sooner touched, than I saw at the same instant, a terrible fire burst out from a range of mountains (a part 2

VOL. VIII.

of the Alps), which appeared at some distance behind the city of Venice. I saw the hills as distinct as if awake, and that they were all in flames. I perceived, too late, my folly; and my tempter with an air of insult, informed me, that all the mercy God had in reserve for me was comprised in that ring, which I had wilfully thrown away. I understood that I must now go with him to the burning mountains, and that all the flames I saw were kindled on my account. I trembled, and was in a great agony; so that it was surprising I did not then awake: but my dream continued; and, when I thought myself upon the point of a constrained departure, and stood self-condemned, without plea or hope, suddenly, either a third person, or the same who brought the ring at first (I am not certain which) came to me, and demanded the cause of my grief. I told him the plain case, confessing that I ruined myself wilfully, and deserved no pity. He blamed my rashness, and asked if I should be wiser, supposing I had my ring again. I could hardly answer to this, for I thought it was gone beyond recall. I believe, indeed, I had not time to answer, before I saw this unexpected friend go down under the water, just in the spot where I had dropped it, and he soon returned, bringing the ring with him: the moment he came on board, the flames in the mountains. were extinguished, and my seducer left me. Then was the prey taken from the hand of the mighty, and the lawful captive delivered. My fears were at an end, and with joy and gratitude I approached my kind deliverer to receive the ring again; but he refused to return it, and spoke to this effect:-"If you should be entrusted with this ring again, you would very soon bring yourself into the same distress: you are not able to keep it, but I will preserve it for you, and whenever it is needful, will produce it on your behalf." Upon this I awoke.

"THIS world is a poor empty thing to one who has Christ in his arms, and Salvation in his eye."-JOHN HILL.

REDEMPTION: AND ITS CONSEQUENCES.

The substance of two Sermons preached by the Rev. H. FISHER, (Minister of St. Luke's Episcopal Chapel, Leamington.) Reprinted by kind permission of the Author.

No. 1. SUBSTITUTION-PARDON.

"But this man, after He had offered one sacrifice for sins for ever, sat down on the right hand of God."-Hebrews x. 12.

WILL draw your attention, dear friends, to three distinct texts having reference to the death of Christ; and elucidating three distinct truths.

The FIRST of these you will find in Hebrews x. 12. The idea there you will observe, is that of Sacrifice;

and the consequence of that Sacrifice is Pardon.

The next text to which I will draw your attention, as giving another distinct view of the death of Christ, you will find in Philippians ii. 7, 8, and the feature brought out there is the Obedience of the Lord Jesus Christ; and the consequence resulting from His obedience, viz.: Adoption.

The THIRD text to which I will draw your attention is Mark x. 45. That feature again, you see, is quite distinct; there the idea is that of a Ransom; and this involves the truth, the fact, of our race being in a state of slavery; and of a Ransom being paid by Jesus to redeem His people; and the consequence of this act is Liberty.

I say then, we have here first of all, Sacrifice, and the consequence of sacrifice, Pardon.

We have then Obedience; and the consequence of obedience, viz. Adoption.

And we have the third feature, viz.: Ransom, and the consequence of that ransom, Liberty.

They are three distinct views connected with the Lord Jesus Christ. As you may look upon a building from different standpoints; and as that building seems to be different when it is so viewed, and yet is the same building, so dear friends, I take it we may contemplate the atonement of Jesus under these three aspects, each and all accomplished by the one crowning act of His death.