SAFETY OF THE RIGHTEOUS. LIFE is always uncertain; and the declaration of James the apostle is applicable to all seasons-"Ye know not what shall be on the morrow." But we realize these truths more in a day like this, when the judgments of God are abroad in the land, and when in a few hours men sink from a state of apparent health into the grave. At such a time, the Scripture doctrine of a particular providence is peculiarly dear to the righteous. When our Saviour was about to send forth his apostles to perform a work which would expose them to many and great dangers, he thus comforted them: "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered. Fear ye not, therefore, ye are of more value than many sparrows." This language is equally applicable, of whatever character the dangers may be to which Christians are exposed. Not one of them will die accidentally. He who has fixed the bounds of their habitation, and appointed them their work, will call each to go up higher, in his own good time.

In the time of prevailing disease and death, let them see to it

1. That they are found in the path of duty. Like their divine Master, let them be going about doing good. Let them be found, when needed, at the bedside of the sick and the dying, and comforting the bereaved. Let them have their lamps trimmed and well supplied with the oil of divine grace. Let them be found watching. "Blessed is that servant, whom his Lord when he cometh shall find so doing."

2. Let Christian parents commend their families to God, day and night, endeavouring to impress divine truth upon their minds, and seeking for them his sanctifying grace. And let them, as they have given their children to God in the covenant sealed by baptismal water, be prepared to resign them, should he claim them, into his hands, without a murmuring word, saying with pious Job-"The Lord gave, and the Lord hath taken away; blessed be the name of the Lord."

3. Let each individual, especially heads of families, guard, as far as possible, by prudence in diet, &c., against the insidious attacks of the pestilence. Let them gain the best information concerning proper remedies, and apply them without unnecessary delay. Needless exposure to the disease by imprudent diet and the like, and unnecessary delay in using remedies, are but ways of tempting God. When we pray that he will take care of us and ours, we are solemnly bound, as far as possible, to employ the best means of securing the blessing. God works by means.

Having done these things, apply to yourself the language of our Lord-"Let not your heart be troubled; ye believe in God, believe also in me." In his hands, sincerely endeavouring to discharge your duties, you are safe. Should you be called to die, it will be because Infinite Wisdom sees it best to take you to your rest. Be calm.-Presbyterian of the West.

SIN CURSING AFTER REPENTANCE. A YOUNG lady in one of the large cities, of good native talent, was once condemning her folly, in terms of deepest regret, for cultivating her taste for novel-reading. She had lately become pious, and now found to her sorrow, that her imagination had become so fascinated, and her taste so vitiated by this pernicious reading, that she could fix on no

thing permanent, and, said she, "Were it in my power, I would make any earthly sacrifice could I thirst after the Bible as I do after novels; and the greatest daily cross I am called to take up, is to pass by a novel without reading it. I would say it as a warning to all my sex, Beware of this fatal rock; beware of wasting not only days but nights, to make yourselves fools all the rest of your days, if not absolutely wretched." This is a frank confession, which might be made by multitudes who are ciphers in society, because they have no fund within; for novels, ever so attentively read, will furnish none

AN AGED CLERGYMAN.

AN aged clergyman, when preaching in New Eng land some few years since, raising his voice with each succeeding word, and bringing down bis clenched hand with amazing force upon the Bible at the last word of the sentence, exclaimed-" A deceitful, wicked man is not fit to serve either God, man, or the devil!" Then, after a pause, he added, “And I'll tell you why. He is not fit to serve God, because he's unholy; he's not fit to serve man, because he's deceitful; and he's not fit to serve the devil, because he's not content with his wages. No," said the old man, "he's not content with his wages. No, no, my friends, the sinner is not satisfied with the wages which the devil gives, and he never will be- for the wages of sin is death. Sinners! sinners! strike for higher wages."

Fragments.

SERMONS work not upon hearts as they are eloquent and admirable, but as they are instruments in the hand of God appointed to such an end; even as Austin said of the conduits of water, “Though one be in the shape of an angel, another of a beast, yet the water refreshes as it is water, and not as it comes from such a conduit."—Flavel's Husbandry Spiritualized.

It is often as hard to persuade the broken-hearted to hope, as formerly it was to induce them to fear. Is this thy case? Behold this sweet promise"A God ready to pardon ! "—(Neh. ix. 17.) "Thou art a God ready to pardon, gracious and merciful, Instead of slow to anger, and of great kindness." keeping away from God under a sense of our unworthiness, as the enemy of souls would urge, let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need.— He is a God ready to pardon.-Scott.

DIVINE TEACHING.-If God be our father he will give us the teachings of his Spirit. "The natural man receiveth not the things of the Spirit of God, neither can he know them." The natural man may have excellent notions in divinity, but God must teach us to know the mysteries of the gospel after a spiritual manner. A man may see the figures upon a dial, but he cannot tell how the day goes unless the sun shine; we may read many truths in the Bible, but we cannot know them savingly till God by his Spirit shine upon our soul.- Watson.

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As

SATAN draws his argument from God's deportment to the soul in and after prayer; in which, three things he commonly insists upon, by them to create trouble to the Christian's thoughts. First, His silence, which he would have the Christian interpret to be God's slighting or disregarding of him and his prayer. Secondly, His frowns, from which he would have him conclude, neither he nor his duty are accepted. Thirdly, He not giving the mercy in kind: and this he tells the Christian amounts to a denial. SECTION I. His silence after prayer. wicked men sometimes sin, and God keeps silence, which makes them bold to think God approves of them and their way; so sometimes a gracious soul prays, and God holds his peace here also; and the poor soul begins to fear that neither his person nor his duty are approved of God. Now Satan, knowing what thoughts are likely to rise in the Christian's own heart, falls in, and joins issue with the Christian's bosom enemy, labouring to confirm him in these his unbelieving fears. To help thee out of this, First, Learn to distinguish between God's hearing and his answering the saint's prayer. Every faithful prayer is heard, and makes an acceptable report in God's ear as soon as it is shot; but God doth not always thus speedily answer it. The father, at the 'reading of his son's letter (which comes haply 'on some begging errand), likes the motion, his heart closeth with it, and a grant is there passed; but he takes his own time to send his despatch, and let his son know it. Princes have their books of remembrance, wherein they write the names of their favourites whom they intend to prefer, haply some years before their gracious purpose opens itself to them. Mordecai's name stood in Ahasuerus's book some while before his honour was conferred. Thus God records the names of his saints and their prayers. "The Lord hearkened and heard it; and a book of remembrance was written before him, of them that feared the Lord, and thought upon his name."-(Mal. iii. 16.) But, perhaps, they hear not of God in his providential answer for a long time after. Abraham prays for a child, and is heard ; but how many years interpose before he hath him in his arms? Take heed thou be not led into this tempta

tion, to question whether God hears thee, because thou hearest not from him presently. Be patient, and thou shalt find, the longer a mercy goes before its delivery, the more perfect it will come forth at last. God gave a speedy answer to Abraham for his son Ishmael: "O that Ishmael might live!"— (Gen. xvi. 18.) "I have heard thee," saith God, "concerning Ishmael."-(Ver. 20.) Indeed, he flourished, and spread into a great nation, almost before Isaac's stem had budded. What a small number was the family of Jacob at their going down into Egypt! But when the date of God's bond was nearly expiring, and the time of their promise grew nigh, then God paid interest for his stay. None gain more at the throne of grace than those who trade for time, and can forbear the payment of a mercy longest. Secondly, Consider, when thou findest the deepest silence in God's providence, concerning the thing prayed for, then thou hast a loud answer in the promise. Say not, therefore, Who shall ascend to heaven? to bring thee intelligence whether thy prayer hath got safe thither, and had favourable audience in God's ear. God himself hath saved thee this labour; the promise will satisfy thee, which assures thee, that if it be duly qualified, it cannot find the heart of God shut against it: "The effectual fervent prayer of a righteous man availeth much."(James v. 16.) So assured have the saints been of this, that they, before any inkling from providence hath been heard (to bring them the news of a mercy coming), have taken up joy upon the credit of the naked promise, and feasted themselves with the hopes of what they expected, but had not yet received, at the cost and charge of God's faithfulness, with which the promise is sealed: "In God I will praise his word." (Psa. lvi. 4.) Mark the phrase: he had not as yet the desired mercy, only a word of promise that it should come; and considering the power and truth of God, the promiser, he is as merry as if he were put in possession of it, and pays his praises before God performs the promise.

SECTION II. The second thing which Satan gathers from God's deportment toward the Christian, thereby to bring the hearing of his prayer into question, in his auxious thoughts,

is some anger which seems to sit upon his brow against the Christian. It cannot be denied, but sometimes a dear saint of God may go away from duty with an aching heart, by reason of the sad impressions of an angry God left upon his spirit. And when thus it fares with the Christian, Satan's time is come, he thinks, to lead him into this temptation, by persuading him he may read what entertainment his prayer had at God's hands, in the language of his countenance, and his carriage toward him. If God, saith he, had heard thy prayer, would he handle thee thus? No, sure; he would rather have taken thee up into his arms, and kissed thee with the kisses of his mouth, than thus trample thee under his feet. Thou shouldst have had darts of love shot from his pitiful | eye, to intimate the purposes of his grace, and not arrows headed with his wrath, to stick in thy soul, and thus drink up thy very spirits. Can these be the wounds of a friend?-this the deportment of one that means thee well? This was the temptation which ruffled Job's thoughts, and embittered his spirit.--(Chap ix. 17.) He could not believe God answered his prayer, because he broke him with his tempest-as if God's mercy came always in the still voice, and never in the whirlwind. Now, in this case, take this double counsel. First, Inquire whether this tempest comes to find any Jonah in thy ship; whether it takes thee sinning, or soaking in any past sin unrepented; or whether thy conscience, diligently listened to, doth witness that thou art sincere in thy course, though compassed with many failings. If it overtakes thee in any run. away voyage with Jonah, or rambling course with the prodigal, from thy Father's house, then, indeed, thou hast reason to question; yea, it is beyond all question, that an acceptable prayer in this posture cannot drop from thy lips. What! run from God, and then send to him thy prayers! This is to desire mercy to spend upon thy lust. But if, upon thy faithful search, thou findest this storm overtakes thee in the way of duty and exercise of thy sincerity, like the tempest that met the disciples at sea, when at Christ's command they launched forth, be not discouraged; for it is ordinary with God to put on the disguise of an angry countenance, and to use rough language, when his heart is resolved upon ways of mercy, and meditates love to his people. Jacob, you know, wrestled hard and long before victory inclined to his side. And the woman of Canaan was sent away like a dog, with harsh language,

who at last was owned of Christ for a dear child, and sent away to her heart's content. Sincerity needs fear no ill from God. This very consideration kept Job's head at another time above water. (Chap. xvi. 12.) There we find God taking him by the neck, shaking him, as it were to pieces, and setting him up for his mark; but (ver 17) this upheld his troubled spirit, that all this befell him walking in the way of obedience-"Not for any injustice in my hands; also my prayer is pure;” wherefore he rears up his confidence (ver. 19, 20): "Behold my witness is in heaven, and my record on high; my friends scorn me, but mine eye poureth out tears unto God." The holy man was not for all this scared from the throne of grace, but still looked on God, though with tears in his eyes, expecting good news at last, after so much bad. And we have warrant to do the same (1 John iii. 11): “If our heart condemn us not, then have we confidence toward God."

Secondly, Inquire whether, under these frowns from God, there be yet a spirit of prayer working in thee. Haply thou canst not deny but that thy heart is rather stirred up from these to lament after the Lord with more restless sighs and groans, to pray with more feeling and fervency, than driven away from duty. This spirit of prayer upheld in thee, may assure thee of these two things. First, That the cloud of anger, which seems to sit on God's brow, is not in his heart. It is but a thin veil, through which thy faith might see the working of his bowels toward thee. The presence of the Spirit of God at work thus in a soul, cannot stand with his real anger. If his wrath were up, this in thee would be down. Thou shouldst have him soon calling back his ambassador of peace, at least suspend and withdraw his assistance. When that sad breach was made between God and David in the matter of Uriah, David's harp was presently out of tune, his right hand had forgot its cunning, and the spirit of prayer received a sad damp in his heart. Where is the psalm to be found that was penned by David in that interregnum of his grace? I do not say he never did pray all the time he lay soaking in that sin; but those prayers were not fit to be joined with the holy breathings of that spirit which actuated him before his fall, and after his recovery; therefore, when by repentance he came to himself, like one recovering out of a dangerous sickness (which had for a time taken away his senses), he begins to feel himself weak, and

other (more grand blessings), as a tradesman would thread and paper unto a parcel of rich commodities. Suppose a child should ask his father for money to buy some trifle, but the father denies him: now, if the child should go and make proclamation in the open street, to the disgrace of his father, that his father did neither love nor regard him, though he wants neither food nor raiment, would this be well taken at the child's hand? This thou dost in this case, though thou thinkest not so much; and hath not thy heavenly Father more reason to question thy love, for taking away his good name, than thou to suspect his for his denial? But again, he may take it ill that thou hast aspersed his wisdom. Is there no way but this for the wise God to show his love, and answer thy prayer Cannot he deny health and give patience?—take away thy estate, and turn it into contentment; teaching thee to be abased, and to bless God thou art made low? He that will make thee so happy in heaven, where few of this world's enjoyments shall be seen, cannot he make thy life comfortable on earth wi hout some of them? Secondly, Consider how thou prayest when thou didst meet with this denial. Didst thou pray peremptorily, and absolutely, or conditionally, with submission to the will of God? If peremptorily, thou wert beside the rule, and art the cause why the prayer came back without its errand. God will not hear or bear commanding prayers; he that must have a temporal mercy, if he gets it, may have a spiritual curse, but he is sure to get a temporal cross. So Delilah proved to Samson, who would not take his parent's counsel, but must have her, whatever comes of it: "Get her me, for she pleaseth me well."-(Judges | xiv. 3.) But he paid dearly for his choice. May be such an enjoyment pleaseth thee well; thy carnal heart is in love with it, and that sets thee a-praying inordinately for it. Alas! poor creature, if thou hadst it, what wouldst thou do with it? Thou wouldst fondly lay thy head in its lap, and let it rock thy grace asleep, and then betray thee into the hand of some sin; but if thou prayest with a submissive spirit, on condition God liked it as well as thyself; why then dost thou now recant thy prayer, seeing God hath declared his will, that it is not good for thee to have thy desire? Wilt thou not be determined by him, to whom thou didst refer thyself? Hast thou not reason to think that God takes the best way for thee? There is never a prayer put up but God doth, as it were, weigh and ponder it, and then his love sets his

wisdom on work to make such a return as may be most for his own glory, and his child's good. Now, it being the product of such infinite wisdom and love, thou oughtest to acquiesce in it, yea, to praise God for it. Thus did David in a great strait: "O my God, I cry in the daytime, and thou hearest not." (Psa. xxii. 2.) Well, what hears God from him, now he hears nothing from God, as to the deliverance prayed for? No murmuring at God's proceedings; nay, he hears quite the contrary, for he justifies and praises God (ver. 3): "But thou art holy, O thou that inhabitest the praises of Israel!" Thirdly, Observe whether thou canst not gather something from the manner of God's denying the thing prayed for, which may sweeten it to thee. Haply thou shalt find he denies thee, but it is with a smiling countenance, and ushers it in with some expression of grace and favour, that may assure thee his denial proceeds not from displeasure. As you would do with a dear friend, who, may be, comes to borrow a sum of money of you, lend it you dare not, because you see plainly it is not for his good; but in giving him the denial, lest he should misinterpret it, as proceeding from love and respect, you preface it with some kind language of your hearty affection to him, as that you love him, and therefore deny him, and shall be ready to do for him more than that comes to. Thus God sometimes wraps up his denials in such sweet intimations of love, as prevents all jealousies arising in the hearts of his people. When David was denied to build a temple for God, he gave him a large testimony of his affection, how highly he accepted his goodwill therein; though he should not build a temple for him, yet his desire was so kindly taken, that God would build a house for him that should last for ever. Thus sometimes a faithful minister prays earnestly that God would bless his labours to the converting of his people, and is denied, yet intimations of God's love to his person are dropt, with a promise that his reward is with the Lord; so that his prayer, though denied as to them, is returned with peace into his own bosom. Another prays passion. ately, O that he might see Jerusalem a quiet habitation and that truth and peace might flourish in his days. This, may be, is not granted, because his desire antedates the period which God hath fixed in his purpose for the fulfilling of his promise to his church; but he manifests his love to him, and expresseth how highly he respects his love to the church. Thus God did by Daniel, to whom an angel was sent