the year of my redeemed is come!" Tempt not vengeance like this which was never meant for men: yet men may feel it, and his wrath when kindled but a little is more than the heavens themselves could bear. But his glory! To us brethren it is not the glory of power alone, but the glory of love; and that glory in its most glorious form- the glory of Mercy, whose display was reserved for us! By this mysterious and wonderful glory we persuade you to that which you have too long neglected but which you may now perform, a cordial, open-hearted reception of God whose heart yearned with love for you, such love as led him to the cross! Not more certainly did Jesus converse with the woman of Samaria at Jacob's well-nay, not more really did he present himself before the Jews than he now waits for your hearts to be expanded and to admit him with joy as your Lord and your God. Is he not the King of Glory? Will you exclude so illustrious a master? Does he not come to bring the hope of glory into your souls and to impart to you its celestial first-fruits? Will you refuse to render subjection to Him who is your Sovereign by right and who is willing to merge the Revenger of violated law in the Saviour and Sanctifier of your hearts?--"Solomon built him a house" -and will you reject him from that temple of body and spirit which He has built and is wishful to endow with a blessed immortality? But why do we thus appeal ? Could he not enter by force? Such is not his pleasure. He has shewn his power in creating you free, and therefore accountable agents; and he would not mock you with sending his heralds to proclaim their summons' at the door of your hearts if he meditated violence to your personal responsibility; but he leaves it with you to use your freedom or abuse it; and we beseech you not to abuse it for the worst of purposes, that of remaining slaves to sin, vassals to Satan, and finally, exiles with him from the glory of the Lord. Observe that this appeal is made midway between the Saviour's first and second advents-without the first you would not have been privileged to receive it, and unless you respond to it, this second coming will convert what may now be "the savour of life unto life into "the savour of death unto death." To keep the Redeemer on the outside of your hearts here is never forget it!-consigning yourselves to the outside of his kingdom, where is darkness and wailing and gnashing of teeth. "Maranatha "—the Lord cometh: do you deliberately chuse to be "Anathema," accursed, when he does come to divide the sheep from the goats? Beloved! bar not the gates against him longer; turn him not away. It is gracious and ineffable condescension in him to, "stand at the door and knock," and his retirement will be the signal of your hopeless overthrow, and the King of Glory will never more appear to you but as the King of gloom! Lift up your heads, then, O ye gates of the human soul, and be ye lift up ye everlasting doors, and the King of Glory shall come in. He who outfills the heaven of heavens will bow himself to enter, and give you freely his kingliest smile and divinest blessing. How "altogether lovely and the fairest among ten thousand" will Jesus then be to you-how precious beyond all price, your dearest Friend, your Light, your Life, your All. He will be with you even unto the end-and after the resurrection, when he ascends to the City of Delights, and heaven's everlasting doors open wide to welcome him, you will go in with him; and as you adore the King in his beauty, whom having not seen you loved, you will then love him more and rejoice with a joy more unspeakable and full of glory than faith imparts. In a word, and this will be the overflowing of your felicity and honour-you "will be like him, for you shall see him as he is, and where he is you shall be also."-Amen. FAITH.-A FEW REMARKS ON HEB. XI. 1. THAT faith is the belief of a testimony, or reliance on a promise or a person, is so well known, as not to require any proof. The use and import of the term, both in common discourse and in the sacred writings ever convey this sentiment. See Heb. xi. 1.-40. Hence the language of the apostle, in the first verse, should be regarded as an illustration rather than as a definition. The want of attention to this fact has often bewildered reflective persons, and has tended to mystify their thoughts on this very simple subject. The difference between what are sometimes called divine and human faith, resolves itself into this-that the one embraces a human testimony, and relies on the promise of men; and the other has respect to a divine communication, and rests on the promise of God. Faith, therefore, may admit of various degrees. These will be proportioned to the clearness with which we apprehend the communication which is its subject-the correctness and competency which we attribute to the witnesses who are brought before us-and the amount of importance attaching to the things attested. This, which is obviously true as to all matters of mere human concernment, is equally so in reference to those which have their origin in a revelation from God. Hence, those who know most of the oracles of God, who see the evidences of revelation in the clearest light, and who cultivate the deepest sense of the eternal moment of the things to which they refer, have stronger faith than the comparatively ignorant, or the indifferent. Experience, as well as philosophy, teaches this truth. Faith has respect to realities. It regards testimony as to things beyond the range of our own observation as true. It expects that the promises on which it rests will be performed. It is assured that the person on whom reliance is placed is what he is represented to be. If there be no testimony or promise on which the mind can rest, then all its thoughts and expectations in relation to the things to which they might refer are fancies, conjectures, the mere creation of our own minds, or the result of probabilities or of analogies. If the testimony of the person is false, then the whole confidence is a delusion: or if there has been a palpable misunderstanding as to the terms even of a true and faithful testimony, then the confidence reposed on such an error is pernicious, and leads astray, though the testimony itself is true. It is important, then, that we seek to be preserved from delusion and error, especially in matters of the highest concern. The apostle in the illustration before us, presents to us the objects of our faith. These are "things unseen;" and "things hoped for." Of the former how extensive and interesting is the range and order! All the things, and events, and beings which are attested in the divine word. Here are the facts of creation, Eden, the fall, the promise of a deliverer, the degeneracy of man, and the deluge. Here is the origin and dispersion of the nations, the call of Abraham, the Exodus, the giving of the law, the revelations of the prophets. Here is, too, the incarnation, person, work, the death and resurrection and ascension of Christ, and the ushering in of his gospel into the world. Here, also, is the invisible world :—God, his existence, attributes, his glory, truth, and grace;--Christ in his dignity, power, offices, and presence ;-the Holy Spirit in his personality, offices, and grace. Heaven, its inhabitants and bliss ;--hell and its woe. Of the things "hoped for," how awful and delightful is their character! The government of all things in this life for the real good of God's people: their happiness immediately after death: the resurrection of the body in perfection and glory: the judgment of the world by Jesus Christ: the "new heavens and new earth wherein dwelleth righteousness:" the consignment of all the rebellious and impenitent with all fallen angels into everlasting woe! How sublime, how infinitely momentous these things. These things could be known to us only as objects of faith. We could not know the past, or the future, or the present invisible, by any other means than a revelation. How grateful should we be for that revelation! How happy that it has in itself, and is sustained by, all suitable evidence of its truth and divinity! How pleasing the thought that its most momentous truths and promises are so simple and plain! Unless we have some faith, even in human testimony, how exceedingly our knowledge will be circumscribed! The history of the past becomes a fable; the travels of the present, a lie; the discoveries of science, a dream; the testimony of others, even our best friends, a useless fiction; all intercourse with mankind, a farce; and even the witness of our own experience, a doubtful problem! So essential is faith in mere human concerns to knowledge and intelligence. Without it life loses its charm. He who believes nothing, knows nothing. How much more is faith needful in reference to divine things! When God speaks by his prophets and his Son, of himself, of the past, and of the future; speaks for our instruction and salvation, how needful the understanding and believing heart! "Faith is the substance of things hoped for." "Substance," UTÓσTaσis, the "reality," or that which regards as a reality, the things that are hoped for. It is the "evidence of things not seen." "Evidence," exeyxos, i. e., proof, demonstration; or that strong persuasion of the mind which arises out of a demonstration. Here, then, we see the apostle's meaning. That faith or belief of God's truth which is availing to its great practical and spiritual ends must have vigour and power. It must be a firm persuasion of the existence of its objects, and lead to an active substantiation of them within the mind and heart. In its activity and power it is a substitute for sight and demonstration; for memory and experience. If I have this vigour ous belief in God and his word, all things revealed there become realities to me. I am as persuaded of the reality of the transactions and events recorded in it as if I had seen them. I thus stand with the angels and hear God say, "Let there be light, and there was light." I see the waters of the deluge: I hear the call of Abraham. I see the Red Sea divided: I hear the law given: I mark the events in the life and character of our Lord, and I am as assured of them, as if they had occurred under my own eye. I am as certain of the goodness of God-of the reality of his grace of the offices and work of Christ of the blessings he procures for his people, and of the bliss of heaven, as if all were objects of sense: and I feel as certain of the resurrection of the dead and the eternal judgment, as if these solemn scenes were now passing before my eyes. Such is the power and character of true faith. Thus it is "the substance of things hoped for, the evidence of things not seen." This faith also may be illustrated by its being the means of our converse and communion with the unseen. Our senses are the media of our converse with the external world. We see the glorious and beautiful works of creation; we hear the melody of sweet sounds. We thus, by our senses, have conscious existence among the realities of external nature. Thus, also, we have communion with our own race. We speak to them, we see them, and we hear them, and hence the chief enjoyments of social life. Now what our senses are to the visible and external world, our faith is to the invisible, and to all the works of God past and to come. Thus we visit the past; thus we enter on the future; thus we ascend to heaven; thus we sink into hell; thus we hold converse with God-pour out our hearts before him, and thus we have communion with Christ, and commit our soul into his keeping. Faith not only realizes the existence and certainty of its objects, but it brings us into contact with them. And it does more. We receive an influence and bias from those objects with which we are conversant. So faith brings us under the influence of all its realities. It teaches us to "endure as seeing him who is invisible:" it supports us in trial and conflict; it gives consolation and hope; it imparts peace and joy. It awakens love to God; purifies and exalts our affections, and enables us to live not as "looking at the things which are seen, but at those which are not seen.' How important, then, is true faith. Without it there can be no grace, no acceptable obedience, and no hope. Let us seek to sustain and strengthen our faith, by diligent reading of God's word, by frequent meditation, and earnest prayer for the help of the Spirit. And let us mark how dignified is the position of the believer, who has through faith intercourse with all worlds; and with the realities of heaven and of God. J. G., L. WAYSIDE SKETCHES. IN yonder highly cultivated garden,, and at the bottom of yon well kept walk, on each side of which flourished some of the choicest, most fragrant, and most beautiful flowers of Palestine, in a retired spot might be seen a little arbour, formed with great skill and care by the branches of a flourishing figtree; so closely were the branches interwoven that it shut out all observing eyes save one; and the inmate felt, when seated on its rustic seat, that he was alone, and the busy world quite shut out. This was a little oratory, a hallowed spot, consecrated to private devotion. O how sweet in such a nook, amid the perfume of nature's choicest productions and the carrolling of her sweetest songsters, to pour forth unobserved by the busy sons of this world the breath of prayer into the ear of Him whose presence fills immensity. In such an arbour sat the guileless Israelite, when his friend Philip abruptly interrupted his devotions with, we have found him of whom Moses in the law and the prophets did write, Jesus of Nazareth, the son of Joseph. And Nathaniel said unto him, can any good thing come out of Nazareth? Philip saith unto him, come and see." In company with his friend he sought Jesus, and as he was coming, "Behold" said the Redeemer, "an Israelite indeed, in whom is no guile." And now reference is made to the fig-tree-to transactions there-covenant engagements and fervent prayers, which filled the mind of the good man with astonishment, and which carried conviction to his heart, that he exclaimed, "Rabbi, thou art the Son of God: thou art the king of Israel." We observe, 66 I. That secret devotion is sure to attract the attention of the observing Saviour. No good man, whether in the broad daylight or in the darkness of midnight, can set him down under the spreading branches of his fig-tree and be unnoticed by an Omnipresent Saviour. In the deep recesses of a wilderness he convinced the wandering, banished Hagar that he was present, that his eye was upon her. The complaining prophet under the junipertree, whose despairing cry was, "I am left alone," was soon made to know that God was about his path, and that he "It shan't be said that praying breath II. Secret prayer is often openly acknowledged. He who had often been with Nathaniel under his fig-tree and witnessed his private devotions, brought him out to public notice; and as he was within hearing, said to those around him, "Behold an Israelite indeed, in whom is no guile." How must the good man have blushed thus to be publicly acknowledged, and acknowledged in such a way and by such a being. Perhaps he feared that all the transactions done under the fig-tree were about to be made public. No, the day is yet to come for such an acknowledgement to be made. That day is coming. It is the day of the manifestation of the sons of God. Yet a little while and it will be here; then all the sublime and beautiful of religion that passed under the fig-tree shall be graciously proclaimed before an assembled world. Then will he confess such before his Father and the holy angels, and those unobtrusive retired christians, those lovers of fig-tree devotions, shall be honoured, being crowned with glory and honour, immortality and eternal life. Such will be the open reward of all those whose religion shone the brightest under the fig-tree. "Then will he own my worthless name S. WIGG. OUR MONTHLY BOOK TALK. No. 1. WARDLAW'S LIFE OF DR. M'ALL OF MANCHESTER. [IN the vagueness of this title consists its fitness; for both the meanings which it includes are comprehended in the scheme we purpose to pursue. That scheme briefly is, to select monthly some one book, which may not be known to the generality of our readers, varying from month to month the subjects and the authors,-extracting the leading thoughts and illustrations, with interspersary connection, comment, and criticism; and so effecting one of two ends-either giving those who cannot procure the work a fair idea of its structure and quality, or stimulating those who can obtain it to make themselves better acquainted with it than is possible from the profile we can alone supply. What the British Quarterly and Eclectic do at full length, we hope to do in miniature, and thus to introduce our friends to a camera-obscura view of some interesting book every time the REPOSITORY issues from the press. It flatters us to believe that this attempt will meet with the smile and nod of approval from a good moiety of regular subscribers to this periodical, and if their expectations of its execution are moderate, we trust they will reap something better than disappointment. They will acquit us, at least, of trying to palm dry bones upon them-mere fossils-instead of the living form; or a collection of single bricks as appropriate specimens of the house from which they are taken. "Book talk," therefore, it will be seen, is not a misnomer of the suggested plan, which is, to let the books talk, and to talk about them. But not to swell this preliminary explanation into a disproportioned portico, we shall proceed to the first exemplification from] A SKETCH OF THE LIFE AND CHARACTER OF REV. ROBERT STEPHENS M'ALL, LL. D. BY REV. RALPH WARDLAW, D.D. pp. 192. 1840. No one with a taste for biography of a | ly find it in our heart to forgive M’All for the deliberate and extensive exertions he made to commit a kind of posthumous felo de se of which the injustice to himself would not have been more than the loss endured by us. Dr. W. argues the whole question with great sweetness and satisfaction in his introduction to the memoir. A sentence or two is all we can transfer:"He was himself public property; and he was hardly entitled to alienate that property from public use and public benefit. Could that benefit indeed be realized only by a process injurious to the memory of my friend-even the public good should not tempt my hand to the violation of that sanctuary....... But it is not so. No such 'necessity is laid upon me.' The memory of my friend is the memory of the just, and it is blessed.' What I have to record will not detract from the blessing that rests upon it, but enhance it. It is not the nature of the materials that is the subject of regret, but their deficiency. More might have enabled me to do it the greater justice; and the greater justice would only have been the greater hon. our..........Ex ungue leonem, [the claw marks the lion.] A bone of the mammoth is proof sufficient of the frame to which it belonged." |