prayer, and meditation. There must be no delay, no hesitation, no uncertainty about this solemn matter. There must be earnestness, perseverance, effort; the energies of the mind must be all concentrated on the one great subject; there must be no faltering, no half-hearted prayers, no meaningless supplication; all must be reality, as in the immediate presence of the Searcher of hearts. Then it will be that the fountains of the great deep will be open, the swellings of the heart will pour forth their strong cries to Him who is the hearer and answerer of prayer, the influences of the Holy Spirit will descend like dew on the Tiverton, Sept., 1856. The Counsel Chamber. THE SINGLE AND THE DOUBLE EYE. WITH regard to the most important | human nature; what is meant by objects of mental vision, man, in his natural estate, unrenewed by Divine grace-that is, what the Scripture expresses by ignorance, blindness of heart, judging according to the flesh, want of spiritual discernment, and other similar terms-may be said to have but one eye, to have in view but one object, and to look at that through a deceptive medium. He has a keen perception of what is agreeable to the pride of his heart, or the corrupt desires of his lower nature, or which has a bearing upon his interest for this life. The real nature of sin and holiness-the deformity and vileness of the one, and the excellence of the other; the spirituality, and extent, and inflexibility, and unchangeableness of the law of God; the total depravity of the new birth, conversion, repentance, faith, sanctification, walking with God, conformity to the likeness of God in holiness, and communion with him, are subjects with which he has little or no acquaintance. "The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." Yes, all such things are, by even the wisest of the men of the world,considered as enigmas, or mysteries enveloped in great obscurity; and by some are pronounced to be the reveries of fanatics. These subjects, therefore, are most unwelcome when their attention is invited to them. And often do we observe, with pain of mind, the strangest mistakes made, the most erroneous notions broached, conclusions utterly false drawn, and the greatest ignorance betrayed, on the important subject of the basis of a sinner's hopes for salvation; usually the foundation laid is that of self-righteousness, in one form of it or another. Now, experience gradually becomes the expositor of much that is contained in the Scripture, and which had appeared to be without meaning or importance. The truths of God's word come home "in the demonstration of the Spirit and of power." Chiefly, however, it is to be observed, that where the Spirit of God enlightens, he convinces; and the effect produced is distress of soul. And now it is that the double eye is to be employed on its corresponding objects. The poet says, "One eye on death, and one full fix'd on heaven, Becomes a mortal and immortal man.' What an enlargement and what a clearing of the mental vision does the illuminating work of the Holy Spirit, that "shining in the heart," produce! It may be likened to the bestowment of an additional eye, or a new power of seeing. The faculty of conception and apprehension is, indeed, the same as before, unchanged as to its nature and the extent of its capability; but there is So we say one eye should be fixed given to it, from a Divine source, steadily on the evil of sin in itself, what the apostle calls "spiritual dis-on sin committed by us, in its guilt cernment." Objects which formerly were invisible to the mind's eye, or were only dimly seen, are now perceived in their native form, and colour, and magnitude, so as to make very powerful impressions, and to lead to the most important and happy consequences. Sin, all sin, appears "exceeding sinful," inexpressibly loathsome and hateful; the inward spring and fountain of evil is laid open; the law of God is discovered to be "exceeding broad;" the justice of God is approved as condemning transgression, and awarding to it, due punishment; whilst his mercy is admired in forgiving the guilty. The method of salvation revealed in the Gospel is unveiled and opened up to the mind, as the highest manifestation of the wisdom and love of God; and the Saviour is received by faith in all his offices and characters, and power and grace. and desert of punishment; this is proper, needful, salutary; that the soul may be filled with grief, and shame, and penitence. But the other eye must be fixed as steadfastly by faith on the atonement and righteousness of the Mediator, on the promises contained in the Gospel, and on the grace of God in forgiv ing. Neither of these, viewed alone, can be contemplated to the safety and advantage of the soul. The one, making its full impression, would produce despair. It is possible to look too intently on our sinfulness, and thereby to shut out of our view the provision made for our relief; this is at once dishonourable to God, and more than a man could bear up under. On the other hand, it is a dangerous error (but one into which some professors of religion fall) to have the mind so taken up with the boundless riches of Divine grace as to lose sight of the demerit of sin, and of its power to defile. "Here is wisdom!" to keep both objects steadily before the mind; the one, that we may lie low in the dust of humiliation; the other, to inspire us with peace and joy, and to stimulate us to gratitude and obedience. In this, which we take leave to call double vision, much of the spiritual life consists. Where it is the habit of the soul, it affords satisfactory evidence that a man is a new creature, passed from death unto life, and freed from condemnation. It may also be remarked, that this spiritual eyesight becomes clearer, and stronger, and wider in its range, and more thorough in its effects, as the Christian advances in the ways of God. Such is the experience of those who are taught by the Lord, who are in vital union with the Son of God, who are the temples of the Holy Spirit, who are heirs of God, and joint heirs with Jesus Christ. Coventry. N. R. COUNSELS FOR THE "The fear of the Lord, that is wisdom." THE word fear has two meanings in the Bible, always to be determined by the context. Some one has said, "Fear is a passion in nature, that causes flight from danger." We instinctively draw back from, or avoid danger. This seems to be a law of nature. But in religion—or, rather, in regard to securing the salvation of the soul-it is exceedingly difficult to persuade any one to "flee from the wrath to come "-the wrath that is coming, that you are meeting every day, every hour. You dread the wrath of God, and yet you will not flee from it, will not forsake sin. The disobedient son fears the face of his father. And why? Because of merited punishment. His disobedience is transgression, and he should bear the penalty. Yet he is unwilling to cease to do evil, to cease to disobey. He loves his own way, his follies; he fears, he sins. Now the Bible says, "The fear of the wicked it shall come upon him," Prov. x. 24. He fears death. It will come; for "dust thou art, and unto dust shalt thou return." It will come upon him, and all the woe of sin. But the Bible speaks of fear in another and a very different sense. I call it filial fear-the fear of a devoted son. He dreads sin, because it offends his Heavenly Father, because sin is intrinsically hateful. To illustrate my meaning: A dutiful child lives under the influence of filial fear. He loves to obey his Father, and most studiously avoids everything that would offend him, or grieve his mother. And thus he will deport himself from home, as well as at home. The son who rightly fears is as tender of the feelings of his parents thousands of miles from home as in their presence. He is happy in obeying his parents. In pleasing them, he is pleased. Thus the pleasure is mutual. This filial fear, therefore, enters into practical obedience, practical holiness, and is exhibited in a life of holiness. I will not deny or offend my blessed Saviour. Thy com mandment, O God! is my delight. "Thy word have I hid in my heart, that I might not sin against thee;" "The fear of the Lord, that is wisdom "-true religion. It both hates and fears sin. Again: the fear of the Lord is the worship of God. "Come, ye children, hearken unto me: I will teach you the fear of the Lord," Psa. xxxiv. 11; that is, the worship of God. Filial fear, true religion, manifests itself in worshipping God. Again: "The fear of the Lord is the beginning of wisdom," Psa. cxi. 10. When you begin heartily to fear sin, because it is wrong, so exceedingly sinful, then you begin to be truly wise. Again: "The fear of the Lord is to hate evil," Prov. viii. 13. Filial fear of God will lead you to hate all sin. You will not knowingly offend God. Once more: "The fear of the Lord tendeth to life," Prov. xix. 23. The tendency of filial fear is from sin to holiness, from death to life. Cultivate this fear, and with filial fear draw near to God. He will be your God and Father. Only give your heart to Jesus, and follow him; and "he that followeth me shall not walk in darkness, but shali have the light of life.", In this respect be independent of the world and its false maxims. "Show thyself a man." "Fear God, for fear dwells not in the heart of man without raising him towards heaven." "It is not the highway robber who is brave, but he who fears God is brave indeed." And under the banner of the cross you have nought to fear; for thy God is thy shield, and thy exceeding great reward. Is not this enough? SELF-KNOWLEDGE. SELF-KNOWLEDGE was considered, even by unenlightened heathens, as so indispensably necessary, that it was a motto engraved on one of their temples, KNOW THYSELF. Thus they made the stone cry out of the wall, to every one who entered, that without this important acquisition he was a vain worshipper. How many professed Christians are there, who may well blush at this relation, as they have never reckoned the knowledge of themselves a matter deserving their attention; nay, are there not multitudes, who industriously avoid the investigation of their own hearts? The greatest part of professors are as averse to look into themselves as if the sight of their spiritual plague would increase their malignity. They are as much afraid of being jealous of themselves as if it were the greatest sin they could be chargeable with; as if a persuasion of the goodness of their own hearts were the only faith the Gospel required. We see many as reluctant to fulfil the counsel of the prophet as good Hezekiah, by setting their houses in order, and settling their worldly affairs, as if it would hasten the stroke of the king of terrors. But thousands are overcome by a far more destructive folly. They are as much afraid of inquiring into the state of their hearts, and endeavouring to have them set in order according to the word, as if a doubt of their salvation, even while continuing in sin, would certainly ex pose them to eternal destruction. Is for himself. It is a work for devils, not men. it a very bad sign in traders when they are afraid to look into the state of their worldly circumstances? Surely, then, if persons constantly avoid the exercise of self-examination, it is a decisive evidence that they are in a state of bankruptcy for eternity. A man's wounds must be noisome indeed, if he cannot bear the sight of them, if he be afraid of his own company; and he must be deeply confirmed in the most deplorable state who will rather turn his eyes any way than to the plague of his own heart. But all such pre tended Christians have the same in scription on their hearts that Paul observed on the Athenian altar, "To the unknown God;" and they will ever continue to worship him ignorantly, till they become better acquainted with themselves. PROFANITY. EVIL COMPANIONS. SOCIETY is the atmosphere of souls, and we necessarily imbibe from it something which is either infectious or salubrious. The society of virtuous persons is enjoyed beyond their company, while vice carries a sting into solitude. The society or company you keep is both the indication of your character and the former of it. In company, when there requires more caution than the pores of the mind are opened, usual, because the mind is passive. Either vicious company will please you, or it will be defeated. In such society, reverence for conscience declines, and the Name at which devils tremble, and angels bow, is contemned. HINTS ON LETTER 1. WRITE So that it may be read. 2. Do not join your words. PROFANE Swearing is a great sin. It is a useless sin. It confirms no man's word. He who seeks to establish his veracity by adding profane oaths to his assertions gives loud-mouthed evidence that his declarations are untrue. It is a vulgar sin. He who swears an oath at once loses the respect of the good, and above all, loses a respect 3. Dot your i's, and cross your t's. 4. Begin your sentences with caletters. 5. Direct your letters with proper address, and the post-town nearest. 6. Prepay your letters. 7. Return all letters lent you to read. 8. Business letters answer without delay, best by return. In friendship's letters, do as you would be done by. 9. Date your letters, and write your name plainly. |