lively hopes fixed on the heavenly world. Is it not, then, essential to our present comfort and future happiness, to become possessed of such a faith? especially as "without it, we are assured, it is impossible to please God." We cannot imagine that He will regard with complacency that languid belief in His "great and precious promises," which produces no other effect in us than a vague and trembling hope that we shall not everlastingly perish. If we value the joys of heaven so lightly-think so little of the mansions in our Father's house, and of the preparations which our Lord is gone to make, is there not reason to apprehend that we have no true taste for the spiritual entertainments above; and that if ever we would arrive there, we must attain more meetness for heaven? Now there are means to be used for this good end; and it is in the season of youth, when there is especial need, and especial encouragement to employ such means. There is great need to do so, because it is then that the objects of sense present themselves to the view in a thousand illusions, which greatly increase their enchantment. It is then that things are hoped for with such undue eagerness, which, when possessed, wholly disappoint expectation. It is then that it is so difficult to believe that unseen and spiritual objects are really more worthy of affection. But notwithstanding this, there is also great encouragement in youth to cultivate a spiritual taste: if the profitable practice of heavenly meditation be acquired early in life, the thoughts will ever after flow with comparative ease and pleasure in that delightful channel; and if the thoughts are mu in heaven, the conversation will be there also. T vivid imagination and warm affections of you are favourable to the contemplation of sublime a spiritual objects. Although it will be ever need carefully to distinguish between poetic or int lectual, and holy and spiritual thoughts of the wo to come. "This," says the apostle, "is the victory th overcomes the world, even our faith." Much the opposition that we make to our spiritual en mies is not of a nature to succeed: we may ve seriously reason and remonstrate with ourselv against sinful indulgences, and form strong resol tions against particular temptations, to which, no withstanding, we yield again and again. This discouraging and we know not what to do. Ever seriously disposed young reader will be aware such difficulties as these. Let us then attend the advice of St. Paul on this subject." Wal in the Spirit," he says, "and ye shall not ful : the desires of the flesh." That is, instead of vain attempting to combat our depraved inclination towards inferior objects, we should pre-occupy of thoughts and affections with those that are spiritua It is with idle minds as with idle hands, "Sata always finds some mischief" for them; but if the are pre-engaged with profitable thoughts, and re fined by sublime contemplations, they are muc less exposed to evil influence. Besides, this passag is by some considered as a promise, that if we wal in the Spirit, and endeavour to maintain a holy an heavenly frame of mind, we shall be preserved from the power of temptation by Him who is "able to keep us from falling." "Could we but climb where Moses stood," or could we ascend with St. Paul to the third heaven, and see, in vision, unutterable glories, there can be no doubt but we should be effectually convinced of the inferiority of earthly good. Now a lively faith overcomes the world just in this way: it affords us such an evidence of things unseen, so shows us the substance of things hoped for, that we need not that the heavens should be rent to reveal the celestial world to our sight, and to convince us of its superiority to present things. We believe God; we give full credit to his assurances concerning what he has prepared for those that love him; so that if one should rise from the dead, the persuasion would not be stronger. What an encouragement to faith is that word of its great author-" Blessed are they who have not seen, and yet have believed!” “And yet,” he says, intimating that he fails not mercifully to take into the account the difficulties and hinderances to faith which the infirmities of human nature put in our way: he remembers that we are dust: he knows there is a veil of flesh upon our hearts; so that it is no easy attainment for us to believe in things of which our senses can take no cogniBut blessed are they who have conquered these difficulties; who, having earnestly sought, have obtained spiritual discernment. We justly consider those individuals peculiarly favoured who saw and zance. conversed with our Lord; yet there are, it seem in some respects, superior advantages enjoyed b those whose mortal eyes have never beheld hir The disciples had not the opportunity of honou ing God by so strong a faith as we, who simp trust his word; who not having seen, believe a love. James, Peter, and John who were with hi on the holy mount, and there saw his glorywho met with some of the blessed society-sa the heavenly apparel white and glistening, an heard the celestial discourse-what could they d but believe and acknowledge that he was the So of God? But we, who have not this kind of des monstration, but admit the sure evidence of fait thereby "obtain this testimony, that we more espe cially please God." When our hopes are fixed on any earthly scheme how continually is that project the subject of ou thoughts; whenever they are for a season diverte from it by unavoidable engagements, how naturally they return again to the favourite idea ! Is it pos sible to hope and wish much for any thing of which we rarely think, or think only with reluctance? Let the experience of the youngest reader answer the question. By this test, then, we may safely judge whether we have any genuine desires for spiritual blessings; whether or not our hopes and affections are really fixed on heavenly objects. "If we are indeed risen with Christ, we shall seek those things which are above ;" and they will be the subjects of our frequent and favourite contemplation. If we are conscious that this is not our experience, let us remember, that "faith is the gift of God;" let it be our instant concern to implore him, with ceaseless supplication, to "help our unbelief," that we may henceforth possess a lively evidence of things unseen, and have our highest hopes fixed upon them. XXX. JEREMIAH III. 4. " WILT THOU NOT FROM THIS TIME CRY UNTO ME, MY FATHER, THOU ART THE GUIDE OF MY YOUTH?" WHEN we are tempted to entertain hard and injurious thoughts of our heavenly Father, such as our own evil hearts and the suggestions of Satan incline us to form-when we are ready to suppose him a rigorous and austere master, reaping where he has not sown; or a vindictive judge, delighting more in vengeance than in mercy-surely it should overwhelm us with grief and shame to call to mind any of those numerous passages of Scripture in which He condescends to use the language of affectionate expostulation, and tender persuasion, to sinners of every degree. Are there not those who form a tacit excuse for their continued neglect of religion, by indulging such false and unscriptural ideas of our most compassionate and merciful Father?-As though He would be more displeased by their presuming to accept salvation, than by their continuing to neglect |