trude upon our most sacred hours. We should therefore select for meditation, a season when we may be the least tempted with the cares of the world, and by the word of God, and by prayer, seek to be led into near and undisturbed communion with Him who knows the softest aspirations of our souls. Then, from the constellation of glories that surround the throne of God, choose one attribute, and dwell upon it; contemplate its intrinsic beauty and excellence, or trace its developments in the works of Him whose works are but the revelation of himself. Think of the justice of God; think of the mercy of God; think of the purity of God; and then think of the angels of God, of the spirits of the just; think of heaven; of the joys set before us, and the way by which they become ours. Or turn to another theme, and think of sin; its nature and fruits, its agents and sources: look at the heart, and contemplate its present and prospective state, and from the view thus obtained, derive lessons of instruction, many and strong. In this hour of retirement, survey the world, and think of the condition of those lying in sin around; of the church and her desolations; and the heart may be touched with the view which is thus spread before it. Then there are other subjects for religious meditation, which we need not name: every Christian will find them for himself, and those most suited to his soul's state; congenial themes, which he will dwell upon with ever increasing animation and delight. Our object is now nothing more than to urge the duty and the privilege upon our Christian friends. In this day of "action," it is well to pause and think; and action, that is the result of such thinking, is the most wise and efficient. WORDS FOR A COMMUNION SEASON. SELF-EXAMINATION. To examine ourselves is to put serious questions to ourselves, and to our own hearts; and to prosecute them till a full and true answer be given to them. These five questions, among others, it is good for each of us to put to ourselves in our preparation to the Lord's Supper, both at our first admission, and in our afterapproaches to it: What am I? What have I done? What pro gress do I make? to do? What do I want? And what shall I resolve 1. What am I? Am I in the favour of God, or under his wrath and curse? Am I a servant of God, or a slave to the world and the flesh? Look forwards, and ask, Whither am I going?-to heaven or hell? If I should die this night (and I am not sure to live till to-morrow), whither would death bring me? where would death lodge me ?-in endless light, or in utter darkness? 2. What have I done? How have I employed my thoughts? How have I governed my passions? How have I used my tongue? How have I spent my time? How have I managed my worldly calling? How have I done the duty of particular relations? How have I performed my secret worship? How have I laid out what God has given me in the world? How have I improved the Lord's Day, and the other helps I have had for my soul? How have I borne my afflictions? 3. What progress do I make? Do I find my practical judgment more settled and confirmed in its choice of holiness and heaven? Do I find my corrupt appetites and passions more manageable? Do I find the duties of religion more easy and pleasant to me? Do I find my heart more weaned from this present life, and more willing to exchange it for a better? 4. What do I want? What grace do I most want? What comfort do I most want? What is the burden that lies most heavy? 5. What shall I resolve to do? It is good to be particular in our pious resolutions, as well as in our penitent reflections; and for assistance herein, let us inquire: Wherein have I been most exposed by my own weakness, and most assaulted by the subtlety of the temper? What is the sin that has most easily beset me? What the duty that I have most neglected? And what can I do in my place for the service of God's honour and the interest of his kingdom among men? COMFORT FOR WEAK BELIEVERS. 1. Judge not amiss concerning yourselves. As it is a damning mistake common among the children of men, to think their spiritual state and condition to be good, when it is very bad for "there is that maketh himself rich, and yet hath nothing;" so it is a disquieting mistake, common among the children of God, to think their spiritual state and condition to be bad, when it is very good for there is that "maketh himself poor, and yet hath great riches." (Prov. xiii. 7.) You think you have no grace, because you are not yet perfect; but why should you look for that on earth which is to be had in heaven only? A child will at length be a man, though as yet he "think as a child, and speak as a child." Blessed Paul himself had not yet attained, nor was already perfect. Gold in the ore is truly valuable, though it be not yet refined from its dross. "Despise not the day of small things," for God doth not. (Zech. iv. 10.) Deny not that power and grace which have brought you out of the land of Egypt, though you be not yet come to Canaan. You think you have no grace, because you have not that sensible joy and comfort which you would have; but those are spiritually enlightened who see their own deformity, as well as those who see Christ's beauty. The child that cries, is as sure alive as the child that laughs. Complaints of spiritual burthens are the language of the new nature, as well as praises for spiritual blessings. You say you dare not come, lest you should eat and drink judgment to yourselves. But ordinarily, those that most fear that, are least in danger of it. That dreadful declaration was not intended to drive men from the sacrament, but to drive them from their sins. Can you not say, that through grace you hate sin, you strive against it, you earnestly desire to be delivered from it? then certainly your league with it is broken; though the Canaanites be in the land, you do not make marriages with them. Come, then, and seal the covenant with God, and you shall be so far from eating and drinking judgment to yourselves, that you shall eat and drink life and comfort to yourselves. "OPEN THY MOUTH WIDE, AND I WILL FILL IT." Come, my soul, what doest thou look for at the table of the Lord? The maker of the feast is God himself, who does nothing little, nothing mean, but is "able to do exceeding abundantly above what we are able to ask or think." When he gives, he gives like himself, gives like a king, gives like a God, all things richly to enjoy; considering not what it becomes such ungrateful wretches as we are to receive, but what it becomes such a bountiful benefactor as he is to give. A lively faith may expect that which is rich and great from him who is possessor of heaven and earth, and all the wealth of both; and that which is kind and gracious from him who is the "Father of mercies, and the God of all consolation." A lively faith may expect all that is purchased by the blood of Christ, from a God who is righteous in all his ways; and all that is pro, mised in the new covenant, from a God who cannot lie nor deceive. TRUE SELF-DEVOTedness. THE most striking instance of self-devotedness in the cause of Christ of which I ever heard in these days of deadness, I was told of last week by an English minister. It has never been printed, and therefore I will relate it to you just as I heard it, to stir up our cold hearts that we may give ourselves to the Lord. The awful disease of leprosy still exists in Africa. Whether it be the same leprosy as that mentioned in the Bible I do not know, but it is regarded as perfectly incurable, and so infectious that no one dares to come near the leper. In the south of Africa there is a lazarhouse for lepers. It is an immense space, enclosed by a very high wall, and containing fields which the lepers cultivate. There is only one entrance, which is strictly guarded. Whenever any one is found with the marks of leprosy upon him, he is brought to this gate and obliged to enter in, never to return. No one who enters in by that awful gate is allowed to come out again! Within this abode of misery there are multitudes of lepers in all stages of disease. Dr. Halbeck, a missionary of the Church of England, from the top of a neighbouring hill, saw them at work. He noticed two particularly, sowing peas in the field. The one had no hands, the other had no feet-these members being wasted away by the dis. ease. The one who wanted the hands was carrying the other who wanted the feet upon his back, and he again carried in his hands the bag of seed, and dropped a pea every now and then, which the other pressed into the ground with his foot; and so they managed the work of one man between the two. Ah! how little we know of the misery that is in the world. Such is this prison-house of disease. But you will ask, Who cares for the souls of the hapless inmates? Who will venture in at this dreadful gate, never to return again? Who will forsake father and mother, houses and lands, to carry the message of a Saviour to these poor lepers? Two Moravian missionaries, impelled by a divine love for souls, have chosen the lazar-house as their field of labour. They entered it, never to come out again; and I am told that as soon as these die, other Moravians are quite ready to fill their place. Ah! my dear friends, may we not blush and be ashamed before God, that we, redeemed with the same blood, and taught by the same Spirit, should yet be so unlike these men, in vehement, heart-consuming love to Jesus and the souls of men.-M'Cheyne. A PROTESTANT RALLYING SONG. Protestants, throughout the land, Britain oft hath felt its stroke; Once long groaned beneath its yoke; But our sires the bondage broke Britain then was free! Armed with truth, and strong in faith, Naught they feared the tyrant's wrath; Braving prison, torture, death, To their God were true. Freedom in their blood was sown, Popery, struggling for new life, Blow the trumpet, loudly blow, By the rescued Word of God, Bribes and threats alike disdain, Brand you with the traitor's stain : Subjugate all minor things, Banish strife and envyings: Are not chains which Popery brings Framed alike for all? Buckle, then, your armour on ; Victory must now be won, Or alike we fall! |