you also. We look to you, as the apostle | grace of God in vain. And may we imitate did to Philemon, to be fellow-labourers with the apostle also in his thankfulness, ascribing us. Every Christian should feel himself to God and not to ourselves whatever increase bound to glorify God by setting a good we may witness in your faith and love, and example to the world around him. You making mention of you always in our prayers, should help us by setting up a church, as that the dew of God's blessing may rest upon Philemon did, in your own houses and fami- you, and that his grace may make you fruitlies, by bringing up your children as Chris- ful in every good word and work. It was tian children, and letting your servants see the desire of the apostle that the communithat you fear and honour God. The influ- cation of Philemon's faith might become ence of example is very great; and no one effectual by the acknowledging of every good can say how much good he may do by pro- thing which was in him in Christ Jesus. perly employing it, or how much mischief And so, brethren, would we desire for you, by abusing it. Family prayer affords one that true religion may prosper among you, method by which Christians of all ranks may that you may be patterns to them that bestrengthen the hands of their minister. A lieve, and that others, led by the brightness word of seasonable advice to the poor or the of your example, may acknowledge that God young may, under the blessing of God, be of is among you of a truth, and be induced to great service. Even the poorest, who can follow you as you follow Christ. do nothing else, may assist us by their con- We may notice, briefly, from the epistle the stant attendance on divine worship, thereby proofs it affords of the overruling providence encouraging us in our endeavours to do them of God. On this subject our Saviour speaks good; and by their prayers for us, that God very strongly. He tells us that the hairs would make us faithful, and teach us whom of our heads are all numbered; and that not he has appointed to teach them; and that a sparrow falleth to the ground without the utterance may be given us, and that the word divine permission. Our scriptural church preached may be applied by his Spirit to the teaches us to believe the same doctrine. For hearts of our hearers. 66 Happy is the she maintains in one of her collects, that the church that is in such a case: yea, blessed" never-failing providence of God ordereth are those people who are in this way depend- all things in heaven and earth." Now, obing upon the Lord, and striving to promote serve the manner in which the apostle apthe cause of Christ.' plies this doctrine in the epistle before us. The epistle to Philemon, by exhibiting also the character and office of the apostle Paul, contains much instruction both to you and to us. "I might," says the apostle, " be much bold in Christ to enjoin thee that which is convenient." My brethren, we would think of ourselves personally with all humility. The best of ministers in himself is but an "earthen vessel," "compassed with iufirmity," a fellow-sinner with his people. But our office is from above. There is an authority in that, which our infirmity cannot destroy. We are "ambassadors of Christ," and as such may be bold to enjoin you that which is convenient. We charge you, therefore, to magnify our office, and so to account of us as "ministers of Christ, and stewards of the mysteries of God." When you see the infirmity of the man, throw over it the mantle of love; when you listen to the voice of the minister, "receive with meekness the engrafted word, which is able to save your souls." Although, however, we are possessed of authority, we would rather tread in the steps of the apostle; and, as he, for love's sake, besought Philemon for his son Onesimus, so would we, impelled by the same principle, beseech you also that ye receive not the For what is your Withal," says he, "prepare me a lodging, for I trust that through your prayers I shall be given unto you. We are too apt to form our plans as it they depended only upon our own will. St. James has placed this disposition of our corrupt hearts in a striking point of view. "Go to, now, ye that say, Today or to-morrow we will go into such a city, and continue there a year, and buy and sell, and get gain. Whereas ye know not what shall be on the morrow. life? It is even a vapour, which appeareth for a little while, and then vanisheth away. For that ye ought to say, If the Lord will, we shall live, and do this or that." St. Paul, you see, acted in his own case as St. James directs. His deliverance from imprisonment, and his journey to Colossæ, he looked upon as entirely dependent upon God's providence. His dependence, however, on Providence, did not, in his judgment, render means unnecessary. He requests Philemon's prayers, and no doubt put up his own also. Let us, then, as Christians, "cast all our care upon God, believing that he careth for us ;" and in all circumstances, however small they may appear, us believe that God is with hath said, I will never leave thee, nor forsake thee. So that we on our part may boldly us. "He say, The Lord is my helper; and I will not fear what man shall do unto me." Observe, also, how the overruling providence of God brings good out of evil. "Perhaps," says the apostle," he therefore departed for a season, that thou shouldest receive him for ever." The apostle says "perhaps ;" fearful of speaking too confidently in this matter, lest any one should wrest his words, as though he meant to say that God had appointed the sin as a means of bringing back the sinner to himself. "Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth he any man. But every man is tempted when he is drawn away of his own lust and enticed; then, when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death." This is the short scriptural account of the matter. God did not tempt Onesimus to sin; but, when he had sinned, so overruled the circumstances as to bring good out of evil. The runaway slave might have gone to any other place than Rome: he might have gone to Rome when the apostle was not there. But his steps were led to the proper place, and that at the proper time. A brand was plucked from the burning, and a soul saved by the good providence and grace of God. And may not the Christian rejoice in the confidence that the providence of God will bless him also? Undoubtedly he may. To him there is a special promise: "All things work together for good to them that love God." They work together, wheel within wheel. Some parts of the machinery, if examined separately, inay appear to acting in a contrary way; but there is some other part that corrects it, so that the result of the whole is for his real good. Prosperity and adversity, health and sickness, poverty and riches, life and death, yea, even spiritual temptations shall work together for good to them that love God. be Lastly, let us learn from this epistle, as indeed we may from all the letters of St. Paul, what is the source and spring of every blessing, and what are the chief blessings we ought to desire. "Grace to you and peace from God our Father and our Lord Jesus Christ." God in Christ, as our Father and friend for his sake, is the author and giver of all good things; and the choicest of his blessings are grace and peace; grace to bring us to himself, and peace from the conscious enjoyment of that grace in our hearts. Without these blessings the greatest earthly comforts will profit us nothing; and with them we shall be able to rejoice, whatsoever else it may please God to withhold from us. I conclude, then, with expressing the same desire for each of you, my brethren, as the apostle expresses at the close of the epistle for his beloved Philemon: "The grace of our Lord Jesus Christ be with your spirit." May that divine Saviour, who, as God, is everywhere present, and can hold communion with the spirits of all flesh, be with you and bless you, and give you the increase of his grace to sanctify you in life, to comfort you in death, and to prepare you, body and soul for a happy eternity. is THE PARABLE OF THE SOWER. "But he that received the seed into stony places, the same he that heareth the word, and anon with joy receiveth it; yet hath he not root in himself, but dureth for a while; for, when tribulation or persecution ariseth because of the word, by and by he is offended".-MATT. xiii. 20, 21. WE last considered those whose character is re presented by the way-side; the giddy, thoughtless hearer, who attends on the preaching of the word, but never considers it; who hears without meditation or prayer: then cometh the devil, and taketh away the word out of his heart. There is nothing more prevalent than an attempt to make out a scheme of Christianity, which a mas may possess without being truly born again, with but being a partaker of the grace of God, and while he is destitute of those "fruits of the Spirit which are in righteousness and true holiness to the glory of God the Father;" either a gospel without practice, or with a practice which is unscriptural. True religion in the soul is the Holy Spirit bringing a man to see his lost condition as a sinner justly condemned by the law of God, leading him to Jesus for salvation, and teaching him, 66 that, denying ungodliness and world lusts, he should live soberly, righteously, and godly in this present world." But false religion introduces superstition with all its vain show of unscriptural mortifications, penances, and ans terities, with an appearance indeed of religion, but entirely devoid of the life and power of it. These are the natural produce of false doctrine; but, as it is congenial to the depraved heart of man, it makes rapid progress; while nothing but the power of God himself can induce men to take up the gospel as a reality, or receive it as the "engrafted word which is able to save their souls." the parable, we may remark that, as it is fruit In considering this and the other characters in which is required, which is required, so where none of this is produced there will be at last no salvation. A true Christian who does not produce fruit is a character which cannot exist: even the thief on the cross produced as much fruit as the nature of his citcumstances could admit. In pursuing the subject, I purposeI. To describe this kind of superficial profession. II. To show wherein the radical defect consists. III. Observe what will be the end of such a profession. I. I will endeavour to describe the character. We may observe that temptations are in general suited to constitutions and tempers; some men are overcome by one kind, and some by another." Thus, such as are lively, volatile, and sanguine, are more liable to come under the character here described, than those who are of a more cold and phlegmatic temper. In the course of our ministry we have often occasion to speak of the joys of heaven, which in the scriptures are represented to us in emblems and language suited to our comprehension. They make mention of an incorruptible treasure, a never-fading crown, a kingdom that cannot be moved, pleasures at God's right hand for evermore, and many other similes which the spiritual mind knows well how to explain, and which to the carnal man, who is unacquainted with their real import, appear exceedingly desirable and glorious. So, likewise, we must speak of those exceeding great and precious promises which are given in the word of God as consolations to the believer while passing through this world of trial and sorrow; assurances of peace, joy, safety, protection, and comfort, all offered freely without money or price. These things must be spoken of, whilst at the same time we lay open the law of God in its nature, requirements, and sanctions; and set forth our relations and obligations to God; the final judgment; the need of repentance, and the works meet for repentance; the necessity of denying ourselves, of striving to enter in at the straight gate; and that we must through much tribulation enter into the kingdom of heaven. It is a common case that, while we are speaking on these subjects, persons select those things which correspond with their particular feelings. Thus the person who is in a desponding state of mind, right or wrong, takes to himself all the dark parts of the subject, applying all the threatenings of God's word to himself; while, on the other hand, a man of a sanguine, confident temper (like a lunatic, who, seeing houses, lands or equipages, supposes them all to be his own), comes and lays claim to all the promises and privileges of the gospel, with no other evidence that they belong to him than his own confidence. In this way it is that men become stony-ground hearers: they have no depth of earth, no foundation for their hopes; the ground being shallow, and just deep enough to receive the seed, which on that account springs up speedily, and grows the faster. 1. The characters here described are such as readily adopt some of the leading doctrines of the gospel without examination; not like the Bereans, who are called noble, because they "searched the scriptures to see whether the things were so or not." The faith of the gospel ought to be received with serious inquiry whether the things be indeed as they who preach say they are. For, if we rest in assertion for the truth of a doctrine, we shall be deceived; for Satan's servants are in general much more confident than those of the Lord choose to be. True faith always has a sure ground to rest upon : it first calmly examines the truth of the scriptures, and the things contained in them, and, when thoroughly convinced of this, it places an implicit confidence in them. The serious inquirer does not bastily give his assent to any doctrine, but searches the word of God diligently with prayer and meditation before he receives it. The stony-ground hearer, on the contrary, receives it hastily and inconsiderately, and straightway it springs up." This is one grand distinguishing feature. These sort of professors are often the product of those sudden conversions of which we frequently hear. 'Tis true that we read of some sudden conversions at the day of Pentecost; but this must be considered as an exempt case; God, then, put peculiar honour on his Holy Spirit. And, besides, most of those persons had previously heard Christ's servants, and witnessed his miracles. I would, therefore, earnestly press it upon every inquirer to take time to search the scriptures and his own heart diligently, with prayer to "the Spirit of Truth, to guide him into all truth." 2. A rapid growth is another distinguishing mark of this character. We meet with persons who come forward on a sudden making a glaring profession, are well stored with head knowledge, they can talk and dispute fluently, are very forward, and wish much to appear to be something; but they soon arrive at their highest pitch of perfection, from which they gradually decay, if they do not by some great downfal at once throw up their profession altogether. They grow more and more slack, and less attentive to their private duties of religion: this is far different than "a patient continuance in well-doing" or a continual "growth in grace." It is not like the oak, growing firmer and firmer with its age, but like the fast rising and soon perishing mushroom. They are soon satisfied with themselves and their interest in the promises and blessings of the gospel, soon obtain a strong confidence; while they are entirely ignorant of the deceitfulness of their own hearts and the devices of Satan. How many do we find with this overbearing confidence and joy! But how different is it from that godly sorrow, humility, and diffidence which made the apostle cry out, "O, wretched man that I am, who shall deliver me from the body of this death?" and the psalmist to pray, "Hold thou me up, and I shall be safe." Though, like Herod, they hear gladly, yet they will not give up their Herodias. This false confidence often produces in them a bitter, violent, harsh censorious spirit against those of other sentiments; whilst they boast of what they will do with their untried courage. But the grand root of the error is a misunderstanding of the doctrines, privileges, and promises of the gospel; an overlooking the precepts, warnings, and threatenings of it; resting on a dead faith without fruit; appropriating all the promises to themselves, though destitute of the work of regeneration on their hearts; and, under a zeal for the outward form of godliness, concealing habitual secret sin. II. The radical defect. Some say that we are to have every thing in Christ; and, if we are interested in him, we need desire no more. But Christ has set up his kingdom on earth, and requires his servants to be obedient. There must be the work of the Spirit in us, as well as Christ's work for us. But this is the common way of pleading with the stony-ground hearers. They are unregenerate all men forsake thee, yet will not I," will be ex. There is in these characters an amazing die position to embrace heresies, and there must be such things that these men may be detected. "E must needs be that offences will come; but we to him by whom they come." Many persons ar convinced of something which makes them uneas in their minds, and they anxiously seek after som false doctrine that in it they may obtain peace. Many persons speak of forsaking our first loves a thing of course; but the true Christian is jeal over himself. This way of speaking is the eff of a hard, unregenerate, unhumbled heart, of the gospel received into a carnal mind, of a p sumptuous hope, which bringeth forth no fruit d holiness. persons; and, though their old nature may be soothed into compliance with certain forms, there is no new nature implanted. It is like the religion of the Israelites, when they saw their enemies dead on the sea-shore," then believed they his word, and sang his praises ;" but, as soon as they were thwarted and crossed, then they murmured against the Lord. The unclean spirit may go out for a season; but Christ is not invited in, nor does he "dwell in their hearts by faith." In particular they have no awful reverential fear of God; no humbling knowledge of his glory, of the holiness, spirituality, and extent of his law, and of his determination to magnify it, and make it honourable. They have no right sense of the evil of sin; no conviction of its heinousness, nor any contrition for it: they know nothing of repentance, or works meet for it: they have a joy, but not that which follows sowing in tears; but are destitute of true godly sorrow their faith is dead; it neither overcomes the world, purifies the heart, nor works by love; but leaves them proud, carnal, selfish, and devilish: there is no true living faith actuating them to long after greater degrees of it. There is no supreme valuation of spiritual things making them count all things but loss for the knowledge of Christ;" or to love him more than riches, honours, friends, or all the world. There is no love to God, zeal for his glory, or love to man for his sake; nothing that prepares them to cleave to the Lord with full purpose of heart, to bring forth the fruits of righteousness; nothing that brings him as in the sight of God to conduct his worldly business there is no ordering his temper or spirit in the fear of the Lord; no attention to his family; no improvement of his talents or devotedness of soul to the service of God. "But, if any man be" What shall I render unto the Lord for all s in Christ, he is a new creature." The religion of benefits?" Pray for repentance, faith, and this man is without sanctification, without repent- grace. ance or conversion of soul to God: it consists of notions, selfish affections, and a temporary profession it appears plausible, and causes many to wonder when they see such a character turn back: but "they went out from us because they were not of us." Did he separate himself from the world? Did he overcome the temptations of it? Was there any enlargement in his love; any change in his tempers and conduct? If not, however specious he might be in the sight of men, he was worthless in the sight of God. We ought to be thankful whenever we hear that good is done; yet we must be prepared for disappointment. There is much appearance of success which is very unlike the grain of mustard seed-it may spring up speedily, but it perishes as quickly. III. In time of temptation they fall away. The day in which we live is a day of peace; but whether that be favourable to pure Christianity is another thing-however we ought to be thankful for it if the time should come again when our religion will expose us to the loss of life itself, I fear that there are many who would fall away. It would indeed ripen true Christians for glory; but it would at the same time burn up many false professors. Hypocrites would then drop off as leaves from the trees in a frosty night; and we should remark many who are now the most fearful that would then stand their ground the firmest; while those, who, like Peter, are saying, "Though Application. Let young persons especially attend to this subject; and all who have any concern for their souls. Beware of thus taking a lie in your right hands: be careful to rest in so peace but that which springs from a broken and contrite heart, and produces lively gratitude. If you have made a profession, examine your selves particularly by this subject: carry it to the bible, and try whether your hope be genuine or not: if it be, careful examination cannot make it the less so. This holy fear is very different from despondency. "Blessed is the man that feareth always:" "Be of good cheer: wait, hope, and pray; and your joy shall abundantly recompens your patient expectation. Finally, if we "have a good hope through grace," and the Spirit witnessing within us tha the good seed has indeed taken root, let us en deavour to show it to all around us by producing the fruits of righteousness and true holiness. Let us press forward, "not as though we had already attained either were already perfect; but, for getting the things that are behind, let us reach forth to those that are before ;" "pressing toward the mark for the prize of the high calling of God in Christ Jesus." ture; Jubenile Reading. WILLIAM'S LAST ILLNESS*. SOME days after, I found it necessary to call in medical assistance. I said to him, "You feel the Lord supporting you?" He answered, "What should we do without him? How good it is to remember the parables, now that my eyes are weak, and I cannot read." April 7th.-He said that he had been troubled with doubts; it appeared to him as though it had been all delusion; but these doubts were dispelled: he appeared, though suffering a good deal, to be sweetly supported by Jesus. 18th. He said to me, "I wanted chastening; I was too much taken up with architecI wanted to be great. I became cold, and felt much deadness. I must not be too anxious to get well." 21st.-He complained of pains in his limbs. Suddenly, he exclaimed, "Jesus is mine!" and burst into tears. 23rd.-He walked a little in the garden: he remarked how beautiful all things looked-"the flowers, the trees, all the works of God praise him." He thought, if he got better, he should live closer to God. 25th to 27th.-He suffered much pain, was very sick and weak, but his good Shepherd still supported him. In the evening he said, "Pray for me, that I may see more of Jesus." 28th.-Suffering much from sickness and pain, he said to his mother, "I can bear all things, Christ strengthening me." 29th. -He said, "It is all of grace," and that he had njoyed remarkable revelations of Jesus to his soul; and that evening I read to him the 2nd of Canticles. He said, I like to hear you read very much: my spirit is willing, but my body is weak. I do not enjoy Jesus so much as I want, I want more patience.' May 1st. He said, "I feel happy now (he had been troubled with doubts): I see that in myself I am sinful and bad, but I am beautiful in Jesus." I read to him the latter part of Rom. vii. and also chap. viii. He complained that he often felt very dead, and that his mind wandered in prayer to the things of the world. He said that, when he was on a visit to his friends in Derbyshire last summer, he had sometimes such glorious manifestations of God's love to him, the heavens appeared most beautiful, and he was constrained to sing aloud the praises of God. "I have not told you," he continued, "the interpretation I have made of a dream you had some time ago (I had forgotten it): you thought that you and mamma were standing near some very deep but clear water: at the bottom you saw an earthen vessel; you plunged in, and dived to fetch it out; but, ere you could reach it, it appeared broken, and some one else took it away: you then saw a little shell, which you secured and brought up out of the water. And this was my interpretation: That I was the broken vessel that was to be taken away; and the shell that you brought * From "Scripture Truths producing Scripture Fruits: a memoir of three brothers, who departed this life in the happy urance of a blessed immortality through the Lord Jesus Christ, sons of Major George Young." London: Aylott and up, was the hope that I was gone to glory." I "Glory, honour, praise, and power, His countenance gladdened with holy triumph as he took up the following lines: "Jesus Christ is my Redeemer; We repeated together, 66 Hallelujah!" 8th.-I prayed with him. When I arose from my knees, he said, "Praise, praise the Lord! Papa, if we had not the God of Jacob for our help, we should have all been in hell long ago." 9th.-Towards night he said, "The Lord's time is the best time." 10th.-About six o'clock, A.M., William asked for his mamma: he thought he was about to depart. We both went to his bed-side, and watched him till he breathed his last. Between seven and Some may consider this account as tending to super-eight his brothers and sisters were called in: he stition; but many Christians will perceive the beauty of the figure; and it is remarkable that, on his mentioning it, I remembered the dream, and that I had in my mind put the same interpretation upon the figure as my son. Joues. blessed them, and they each took his hand. His last distinct words, though in a very low voice, were, "Glory to God." We could not discern |