or the probable issue of the engagement in the estimation of worthless friends?

The days we live in, are conspicuously selfish. The question of the cold calculator is, "how will the quietude of my profession be interfered with?" not, "how will the Lord be glorified?" or "what is my duty?" for " pure religion" is the consummation of all that can ennoble man, and make him shew himself a creature whose eyes are not fixed in his pocket, and whose mind is not given to the survey of a path that will provide him some comfortable, flesh-pleasing steps to the kingdom. No! the doctrines of " pure religion," and the experience of the doctrines, produce no mean specimen of that practice, which is the necessary result of knowing the Lord.

The Epistle of James, from which our text is taken, is a dissertation on "christian practice," and is calculated to correct the notion of the ignorant, that because salvation is not of him that willeth nor of him that runneth, that therefore, it is unproductive of those fruits, in every way consistent with a holy vocation; while the presence of ". pure religion," being signalised by an officiousness to benefit the fatherless, is an employ mentioned, to describe that charity which will find vent for itself in countless channels. True it is, that the apostle has drawn our attention to touching cases of destitution, in the circumstances of the fatherless and the widow: the child,-flesh and bone of one great ancestor, the brother to all that is born of woman, yet a stranger amongst a thousand million of His species! the woman, -deprived of the limbs and the life that could move successfully in the busy theatre of commercial enterprise, - her tears the witnesses of that first sin, which ensured the divorce of the living, and the certain abolition of terrestrial marriages. By the visitation of these, says James, shall you shew yourselves possessors of 'pure religion," and exhibit the majesty of your christianity, to the indisputable praise of your high calling. The apostle, in recommending others to our affectionate notice, bids us also take care of ourselves. There is a public and a private duty to be performed, equally to the honour of our 66 pure religion." To fulfil

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the one, we are to go abroad to attend to others; to fulfil the other, we may stay at home to attend to ourselves,-the caution given for one's own self is," to keep himself unspotted from the world." Thus we see how beautifully has James, by the Holy Ghost, declared the public and private features of "pure religion :" that it is not a thing altogether in the streets, nor altogether at home: not existing in public only, nor in private only, but both in the heart and in the open place, in the closet, and in the great congregation.

The exhortation to keep one's self unspotted from the world, if spiritually observed, is just that condition, whereby alone there can exist a practice consistent with " 'pure religion." Not that the apostle advises the walls of a monastery as able to shield the soul from sinful spots, for if the grace of God has not created a deadness to the pomps and vanities of this wicked world, then there is no method known among men can effect it. A man is of the earth earthy, unless he is, by re-creation of the heavens, heavenly. But James is discountenancing that spirit of amalgamation with the world, which prevents the discovery of that holy distinction which should characterize the child of God, whether in the broad street, in the house of a Pharisee, or in his family circle. In the world, geographically, a believer must be; in the world, commercially, a christian may trade, yet the mind belongs so little to the body, that this world cannot contain it, nor prevent it holding converse in a brighter sphere; to be kept from the evil of the world is indeed a supreme mercy, and chiefly to avoid the popular sin of becoming "quite one" with unconverted persons, because they possess the pleasant recommendation of a polite education, and manners refined, by earthly fires, but altogether unrefined by that Refiner whose operations only can create and qualify for a justifiable communion.

It is quite impossible that we can let our light shine before men, if their spirit and company is the chief thing that occupies us. If the men of the world are to be attracted by the observance of " a shining light" it must be because it is the glory of the celestial, and not of the terrestrial. "The world" is a "great

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exhibition" of tempting things, displaying universal proof of an Eternal Power and Godhead, and of the craft and might of a Spirit, in numberless forms of operation for evil. Though in such a world as this, the believer is commanded to keep himself unspotted, and thus to glorify his 'pure religion." Fast as the fire-spots fly from the blacksmith's anvil, do the fiery darts of the wicked one assail the well-being of the believer. Yet they shall not prevail against his immortality, but walking in the strength and spirit of the Lord, he shall finally emerge from the thick film darkness of the world, to breathe in the perfect freedom of his native air, and live to illuminate everlastingly, the doctrine, the experience, and practice of “ pure religion."

THE PLANT OF RENOWN.

"I will raise up for them a Plant of Renown."-Ezek. xxxiv. 29.

Ar the time this gracious promise was given, Israel, God's chosen people, was languishing in captivity; their land had become desolate and barren, and overrun with wild beasts: Jeremiah, who witnessed this desolation, says, "how doth the City sit solitary, that was full of people.' But in the midst of judgments God remembers mercy: therefore, He now commissions the prophet to comfort His chosen flock with the promise of their restoration to their dear native country, that He will seek His sheep out of all places where they have been scattered in the cloudy and dark day, and will again feed them upon the mountains of Israel by the rivers: that the trees of the field should again yield their fruit, the shower should come down in its season, and that there should be showers of blessings. Thus the prophet proceeds, and concludes with the climax of the text—“ I will raise up for them a plant of

renown."

The temporal restoration of the Jews to their native land, was typical of that unutterable grace and mercy, which God would pour forth upon His universal

II. Its natural virtues which render it so famous.

I. This tree is so ancient, that we find records in the book of God's eternal decress, of its having been raised up from eternity, in the eternal counsels of Jehovah one record runs thus-" The Lora possessed me in the beginning of His way, before His works of old: I was set up from everlasting, from the beginning, or ever the earth was." Prov. viii. 22, 23.

This plant of renown was typically set forth in every prophecy, promise, Jewish ordinance, and rite; which rite was acceptable and well-pleasing, according as the observance of it was performed in faith, with reference to the promised Messiah: for God delighteth not in burnt offerings, nor desireth sacrifices, but that of a broken and contrite spirit; hence, when Christ cometh into the world, He saith," in burnt offerings and sacrifices for sins thou hast had no pleasure." "Then said I, Lo! I come, (in the volume of the book it is written of me) to do thy will, O God;" and the Holy Ghost, by Isaiah, thus describes the noble pedigree and renown of this holy child," unto us a child is born, unto us a Son is given: and the government shall be upon his shoulder; and His name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace."

II. In speaking of the virtues of this tree, I will for the sake of brevity, confine myself to three of its leading features, namely

1st. The healing virtue of its leaves. 2nd. Its refreshing shade.

3rd.

Its delicious fruits.

1st. If some terrible disease was ravaging our native land, and carrying us off daily by thousands; and no remedy could be discovered for its cure, would not such a tree, when its healing virtues were made known, be of inestimable value to him who is ready to die would

he not sell all that he had to buy that tree? Will not a man give all that he hath for his life? and this is a tree of life to them who lay hold upon her. Why will ye die then, oh! ye afflicted, but not comforted? Is there no balm in Gilead? is there no physician there? why then is not the health of the daughter of my people recovered? Come then poor sinner, thou that feelest thyself to be wounded, sick, and sore-it has healed the broken in heart, caused the deaf to hear, the blind to see, the lame man to leap as an hart, and the tongue of the dumb to sing; and it can and will heal thee, though thou art full of wounds and bruises, and putrifying sores.

2nd. Its refreshing shade: the leaves of this tree never fail in time of drought, but have been a shadow from the heat to God's living church, from the beginning; not such a shadow as Jonah's gourd produced, which withered away when he most needed it; or, "the hope of the hypocrite," which shall perish; but an everlasting shadow for the shelter and delight of God's children in time and eternity. They sit under the shadow of his finished work-of His redemption,righteousness, and sanctification.

Do they feel themselves to be unclean, and hell deserving sinners? His righteousness is a shadow that covers all their vileness-It is perfect! It is complete! It is everlasting! It is the righteousness of God!

3rd. This plant of renown is much to be prized and sought after for its fruits, which are more precious than gold; yea, than much fine gold, sweeter than honey and the honey-comb; it abounds with every variety of fruit, and is endued with every grace and virtue. In it is treasured up a fulness of righteousness, of redemption, pardon, joy, and peace in the Holy Ghost; indeed, every thing we can possibly need, either in time or eternity; and being grafted into this tree, we become partakers of its root and fatness, and of its fulness receive, 66 grace for

grace."

Who can fully conceive the unsearchable riches of His grace? The sea is not fuller of water, nor the sun of light. He is the fountain and original of life, from whence the believer hath a continual

supply of grace to supply his spiritual life. Will the branches die, while in union with this life giving root Because I-live, ye shall live also.

He is the fountain of Life, Grace, and Glory. Oh! my soul, let me behold Him, and live upon Him! I cannot view Him in any way, but He is glorious. Have I peace, hope, and joy? It is in consequence of my union with this plant of renown, which gives daily supplies out of its infinite fulness. What a mercy is

it for a believer, that Christ is the fountain of life; that though he may be walking in darkness, and seem to have no life, yet, Christ, the root of all his comforts, is alive. Surely to be thus watered at the root must cause a believer to live a growing and flourishing life, like trees planted by a river of water, which withereth not, but bringeth forth fruit in due season. The believers' frames and feelings may ebb and flow, and pass away as the stream of brooks in the East; everything that does not depend upon Christ for life and support, is too empty to satisfy an immortal soul; they are not springs, but empty cisterns, which can hold no water; such are ordinances, if used without Christ. But Christ is the overflowing fountain, that nothing can stop; hence how important it is that we draw all our comforts and supplies from this never-failing spring, rising up in the heart of God, diffusing itself by and through Christ to His elect children. Nov. 2, 1852. R. H. P.

WORDS OF THE WISE.

NEWTON.

If an angel were sent to find the most perfect man, probably he would not find him composing a body of divinity, but a cripple in a poor-house, whom the parish wish dead; and humbled before God with far lower thoughts of himself than others think of him.

When a christian goes into the world, because he sees it is his call, yet, while he feels it also his cross, it will not hurt him.

What some call providential openings, are often powerful temptations: the heart, in wandering, cries," here is a way

opened for me," but perhaps, not to be trodden, but rejected.

A christian should never plead spirituality for being a sloven; if he be but a shoe-cleaner, he should be the best in the parish.

In choosing my text, I feel myself like a servant, to whom a key has been given which opens a particular drawer, but who has not the bunch of keys which open all the drawers. I therefore expect to be helped to only one text at a time.

Many have puzzled themselves about the origin of evil. I observe that there is evil, and that there is a way to escape it, and with this I begin and end.

Consecrated things, under the law, were first sprinkled with blood, and then anointed with oil, and thenceforward were no more common. Thus, under the gospel, every christian has been a common vessel for profane purposes; but, when sprinkled and anointed, he becomes separated and consecrated to God.

If

I will not give a straw for that assurance, which sin will not damp. David had come from his adultery and had talked of assurance at that time, I should have despised his speech.

For an old christian to say to a young one, "stand in my evidence" is like a man who has with difficulty climbed some eminence, and cries to one at the bottom-"this is the place for a prospect; come up at a step."

"Except a man be born again, he cannot see the kingdom of God." A man may live in a deep mine in Hungary, never having seen the light of the sun; he may have received accounts of prospects, and by the help of a candle, may have examined a few engravings of them, but let him be brought out of the mine, and set on the mountain, what a difference appears!

Candour will always allow much for inexperience. I have been thirty years forming my own views, and in the course of this time, some of my hills have been sinking, and some of my valleys have risen, but how unreasonable would it be to expect that all this should take place in another person; and that in the course of a year or two.

Candour forbids us to estimate a cha

racter from its accidental blots. I can conceive a living man without an arm or a leg, but not without a head or a heart; so there are some truths essential to vital religion, and which all awakened souls are taught.

There are critical times of danger; after great services, honours, consolations, we should stand upon our guard, Noah, Lot, David, and Solomon, fell in these circumstances. Satan is a footpad: a footpad will not attack a man in going to the bank, but in returning with his pockets full of money.

Worldly men will be true to their principles; and if we were as true to ours, the visits between the two parties would be short and seldom. The Scriptures are so full, that every case may be found in them: a rake went to a church, and tried to decoy a girl by saying, "why, do you attend to such stuff as these Scriptures?" "Because," said she, they tell me, that in the last day, there shall come such scoffers as you."

God deals with us as we do with our children: He first speaks, then gives a gentle stroke, at last a blow.

I endeavour to walk through the world, as a physician goes through Bedlam: the patients make a noise, pester him with impertinence, and hinder him in his business, but he does the best he can, and so gets through.

:

A man always in society is always on the spend on the other hand, a mere solitary, is at his best but a candle in an empty room.

If we were upon the watch for improvement, the common news of the day would furnish it: the falling of the tower of Siloom, and the slaughter of the Galileans, was the news of the day which our Lord improved.

One said, that "the great saints in the calendar were many of them poor sinners; Mr. N., replied, that they were poor saints indeed, if they did not feel that they were great sinners.

When A. says, he received a blessing under a sermon, I enquired who this man is that speaks of the help he has received. The Roman people proved the effect they received under a sermon of Antony, when they flew to avenge the death of Cæsar.

Much depends on the way we come into trouble: Paul and Jonah were both in a storm, but in very different circum

stances.

;

I have read of many Popes, but the worst Pope I ever met with is Pope-self. In my imagination, I sometimes fancy I could make a perfect minister. I take the eloquence of "" the knowledge of- the zeal of, and the pastoral meekness, tenderness, and piety of then putting them altogether into one man, I say to myself, this would be a perfect minister. Now, there is one who, if He choose it, could actually do this, but He never did; He has seen fit to do otherwise, and to divide these gifts to every man severally as He will.

I feel like a man who has no money in his pocket, but is allowed to draw for all he wants upon one infinitely rich. I am, therefore, at once both a beggar and a rich man.

EXTRACT FROM C. FOSTER'S "ONE PRIMEVAL LANGUAGE;"

AND THE VOICE OF ISRAEL FROM THE ROCKS OF SINAI." LOND. EDIT. 1851. "THESE reflections naturally lead us on to a consideration of the circumstances which may be conceived to have given birth to those mysterious monuments. That writing, or engraving on stone was an art known to Israel in the wilderness, is certain from what we read in Exodus, of the fabrication of the breast-plate of judgment, chap. xxviii. 15-21. That the art was not confined to a few, from what we read of Bezaleel and Aholiab is certain; who where inspired by Jehovah with wisdom and skill, and whose office it was to instruct other workmen to work under them, (Exodus xxxi. 35, 36). Now as writing, or engraving characters on stones was part of this work, it is clear that numbers of workmen were to be found in the camp of Israel, who were familiar with this art, from whom still greater numbers, if not previously conversant in Egypt with the art of writing on stone, would acquire rude ideas of it. But by Israelites like these, what would be more naturally recorded daily upon the rocks, amidst which they wandered, than the wonderful events of which they

were eye-witnesses from day to day? And being good men, as the inspired pupils of B. and A. unquestionably were, and as is attested to the conviction of the present writer, by the fact that not a single ungodly sentence is to be met with in the whole of the inscriptions we possess. What more naturally would be their more constant themes than the daily mercies of Jehovah on the one hand, and their daily ingratitude on the other? But they also possessed time and opportunity, such as never before or since were possessed, for engraving upon these rocks.

Encamped for forty years in this or the adjoining desert, they had amplest leisure, and all needful appliancies to facilitate the work of chroniclers, while the number of workmen will solve the marvel of the multitudes, and repetitions of the inscriptions. But regarded as daily records, (and difficulty must not be overlooked,) how is it that at the very entrance of the Peninsular, the WadyNeekattes, not only the first miracle, the healing of the bitter waters, but the last, the fiery serpent, forty years later, are engraved. The people were miraculously fed, but there was no such provisions for the flocks, and why? because after the rains, the wildest wastes of Sinai abound with vegetation. The flocks were therefore maintained by roving thro' the land, employing shepherds; thus, while the main body pursued their stated marches, or remained in the camp, the flocks and shepherds wandered over the Peninsular, and while these retraced their steps from Kadah to Suez, what more likely than for some faithful chronicler to register the plague of serpents, by the miracle of Marah."

CHAMBER PENCILLINGS.

CHRIST CRUCIFIED. CHRIST GLORIFIED. Isaiah xxii. 23, 24, 25.

THE speaker in this magnificent passage is none other than Jehovah the Father, uttering a most gracious promise of effectually securing the salvation of all the vessels of mercy. With reference to His dear Son as Mediator, He says, “I will fasten Him as a nail in a sure place;" and we shall do well to rest for an instant on this clause, in order to remind