you. 3. Keep a good and tender conscience. 4. Labour to cultivate an habitual frame of devotion in your ordinary living. 5. Labour to get blessed when you attend. The text is a call to repentance, to gratitude, to encouragement.-Thelate Joseph Taylor.

DIVINE LIGHT.

“Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee."-Isa. Ix. 1.

The writer of this book was qualified for his important office by the influence of the Holy Spirit. He was dedicated to God in his youth; was eloquent. He speaks of the appearance, sufferings, and triumphs of Messiah. The text may refer to Christ's manifestation. He was a light to lighten the Gentiles, and the glory of his people Israel. By his preaching, and the preaching of the apostles. The Jews rejected him, and the glory departed from them. To us the words are now applicable.

I. The presumption on which the words are founded. A state of moral darkness and degradation. The Jews were particularly dark. We are the subjects of ignorance. 1. Darkness vails the beauty of creation. Ignorance vails the character of God and of our own state. 2. Darkness deprives us of enjoyments. Sinners are in a dark prison, without peace or joy. 3. Darkness disqualifies for useful labour. Sinners are cumberers of the ground. 4. Darkness exposes to danger. Sinners are on the brink of hell.

II. The manifestation of Divine light. Christ is called the light of the world. By his Word and Spirit. This light is-1. Superlative in point of evidence; superior to all other light. 2. Irresistible in its operations. Thus all men are responsible. 3. Universal in its extent. He enlighteneth every man. 4. Demonstrative in its influence. It makes manifest. Gives the sinner to see his state, and his need of a Saviour. The path of the just shines more and more to the perfect day. And it is our privilege to enjoy the glory of God. In the holy of holies was the symbol the shekinah. Christ is the brightness of his Father's glory. God who commanded the light to shine out of darkness, shines into our hearts. By his Word, Spirit, and grace. We

:

are then changed into his image from glory into glory.

III. An important duty suggested. "Arise, shine." This is the language -1. Of commiseration. 2. Of Divine compassion. 3. Of Divine mercy. Awake thou that sleepest. Open your eyes. Shine in the graces of Christ. Shine as lights in the world, by the fervency of your devotion, zeal, works of benevolence. You are here taught your privilege and responsibility. If Christ shine, you ought to shine. While you have the light, follow it. How shall you escape if you neglect the great salvation. 4. A corrective of procrastination. No time to lose. 5. Of consolation. O thou disconsolate, arise, shine. Let all arise. This is preparatory to a great and glorious day, when we shall shine for ever and ever.-The late James Buckley.

THE GRACE OF GOD.

"I will be as the dew."-Hosea xiv. 5. Grace is compared to dew on account of these properties. 1. Dew is something from heaven. 2. It comes from above to things below. 3. It gives life to herbs and plants which lie hid under the earth, and brings them forth from the earth. 4. It falls thick and everywhere. 5. It covers and protects whatever it falls upon. 6. Though it seems one thing, yet it is diffused into various drops. 7. It seems joined to light, seeing all dew is of a light colour. 8. It sinks deep, or penetrates into the lowest parts or bowels of the earth. 9. It revives and nourishes the earth in an imperceptible and, as it were, spiritual manner, without any hindrance. From the Manuscripts of Rev. Charles Wesley.

GODLINESS.

"Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come."1 Tim. iv. 8.

I. What is godliness? 1. The renouncing of ungodliness: the world, flesh, and the devil. 2. Having godly thoughts, words, and works. 3. Choosing God for our portion; fearing, loving, delighting in him, and obeying him.

II. Profitable for all things. For adversity and prosperity; for health and sickness; for death, judgment, and eternity.

III. Profitable for all ages. IV. Profitable for all persons. Rich and poor, masters and servants, kings and subjects, ministers and magistrates, soldiers and lawyers.

V. Promise of this life. I will give you rest. I will never leave you. I will be with you and bless you. Jacob, Joseph, David, Solomon. Promises of the spiritual life: of pardon, peace, joy, victory.

VI. Promise of life to come. A hundredfold. Heaven. God their portion; heaven their home.

1. Ye poor. 2. Ye rich. 3. Ye ungodly. 4. Ye that halt. 5. Ye godly. 6. Ye formalists.-Manuscripts of Rev. John Fletcher.

REMINISCENCES OF DR.

CHALMERS.

(Continued from page 214.)

Dec. 12, 1836.-We condemn the sensitive orthodoxy of those who refuse to acknowledge faith as the condition of our justification. It is a condition not of merit, but of connection. Perhaps Christ's resignation may be viewed as his passive obedience which secures our exemption from hell, while his active secures our title to heaven. But it is difficult to draw the line of distinction. I know of no better definition of justification than is given in the Shorter Catechism. We have in it three things: an exemption from punishment, right to the reward, and meetness for the reward. The resurrection of Christ is important in proof of the efficacy of atonement.

On Mental Philosophy. By objective Christianity is meant those truths which are external to the inquirer. Subjective Christianity is the Christianity that resides in his mind as the subject of it. Conscience is the faculty that is cognisant of what is good and what is evil. Consciousness is the faculty that takes cognisance of what is within myself. The law of association is simply a fact, as the law of gravitation. Let the mind contemplate the nature of anger, and it dies away within the breast. The mind ceases to feel when it concentrates itself upon the causes of feeling. So of all the other affections, as hatred, esteem, benevolence. Physiology applied to mental philosophy invests it with greater obscurity. A view of the objective produces the subjective;

the love of God produces love in us. By external objects we mean not merely material ones, but all without the mind. It is not enough that there is the water of life, a well must be struck out in the heart. Emotions are not merely blended with sense, but with the efforts of the understanding. Pleasure is derived from geometry. The French philosopher, on his deathbed, told Professor Robinson that he had, no doubt, felt some of the pleasures of heaven while following Sir Isaac Newton in his discoveries. Whatever we feel in the mind is an emotion. Hunger and thirst are not emotions. We feel not the duty of a truth, but the beauty, when we call it an emotion. Sir Isaac Newton felt such an emotion when he saw the conclusion of one of his calculations. Grief either drops down on the heart and eats inwardly, or gives vent in loud expressions. The more powerful the emotion the more it rivets the mind in immovable stillness. Animals display emotions of anger, fear, gratitude, and love to offspring. Theologians generally divest the Deity of all emotions; nay, the very love which he has to his own nature is divested of its real character, of all its tenderness, and of all congenial fellowship with any of his creatures. To deprive man of his emotions is to mutilate him. There are many of his emotions more like etherial beings than any efforts of his intellect; and that bring him more akin to seraphim. God has intense and energetic emotions; he not only approveth, but loveth righteousness; not only judgeth, but hateth sin. Keep to the Scripture: it saith, God is angry. A God of naked intelligence and power is not the God of Christianity. Christ was full of sensibility. He is touched with the feeling of our infirmities. He wept at the grave of Lazarus, and over Jerusalem. Let us after him carry up our thoughts to the throne of heaven, in spite of all the aged philosophy of the schools. Christianity places us on the highest vantage ground in looking at the emotions. Take love. Knowledge in its present form will vanish away. Many exalt the intellectual at the expense of the emotional; but the emotional is the most important; the former only leads to the emotions. Doctrines are of little worth unless they are felt;

they are means to an end, a path to a landing-place, march of an argument to its conclusion, eating to secure health. Unless the act of pursuing

an object is more valuable than the possession of it, the act of reasoning cannot be more delightful than the possession of knowledge. The climbing to an eminence is not so delightful as viewing from it the landscape. The pleasures of a seraph will not be less than that of a philosopher, because he knows without reasoning. What a critic finds his way to, a plain man may arrive at by another process, but by quite as sure a way. If the will has not command over the emotions you cannot be accountable for them. Taste applies to natural objects, affection to persons. The monthly and daily periodicals have in them more than one-half of the literature of the land. Mental pathology is the knowledge of emotions, affections, states of susceptibility of the mind, of pain, and of pleasure. It is not of my will that certain objects of sight and of sound are disagreeable. I confine will to the faculty, and act of the will is volition. Dr. Brown confounds will and desire. He who is the object of our dread is not of our anger. This is illustrated in the hare and the mouse. But when a tiger or an elephant is pursued there is anger, because there is little fear. So a malefactor, when there is no hope of a reprieve, vents his curses on his judges.-S. D.

WESLEY IN JULY. July the First.-Preached in London on "Be not righteous over much," 1739; was above my hearers at Waterford while preaching on "Our great

High-Priest," 1765; met the stewards at Barnard Castle, the societies greatly increased, 1766; preached to many soldiers and others in the guard-house at Molingar, 1767; at Portarlington found, instead of one hundred and thirty members, but thirty-four, 1769.

July the Second.-A large body of tinners heard me at St. Ives, 1745; received a letter from that man of God, Philip Doddridge, 1746; read Mrs. Rowe's Exercises "-her experience is plain, sound, and Scriptural, 1769 ; wrote a sermon on Jer. viii. 22, at Dublin, 1789; found uncommon liberty of speech at the neat, elegant house at Gainsborough, 1790.

July the Third.-Preached at Epworth-cross to a large congregation, 1748; commenced a subscription for the new chapel at Limerick, 1762 ; at Wolsingham began singing in the middle of the town, 1766; a stupid and ill-mannered congregation at Belfast,

1771.

July the Fourth.-Preached at Newgate, after which the sheriffs forbade me to preach there again, 1739; finished the "Instructions for Children," 1743; at Redruth a large and attentive congregation, 1747; preached at Durham, in a pleasant meadow, 1757; numerous congregation in the plain, neat, elegant house at Scarborough, 1774; at Lincoln preached in Mrs. Fisher's yard, 1788.

July the Fifth.-Delighted with the unity of the brethren at Marienborn, 1738; left our brethren at Leeds united in peace and love, 1764; preached at Sunderland to a huge multitude, who had little thought of God or devil, 1766; the people covered the top of the hill at Daw-green, 1770; lay awake all night-in seventy years I have never lost one night's sleep before, 1773; at Swine fleet preached to very sensible and gentleman-like farmers, 1776; at Belper preached under a large tree in the market-place, 1786.

July the Sixth.-Observed with pleasure that the young Countesses of Solmes were dressed in linen, 1738; think it a pity that the Synod of Trent and that of Dort did not sit at the same time, 1741; to save expense, left off drinking tea, 1746; rode on a horse, with his wife, to Manchester, 1752; pleasant meeting with Mr. Venn at Halifax, 1764; a stupid and ill-mannered congregation at Bridlingtonquay, 1774; preached in the old, dreary house, Birmingham, 1782; wrote a sermon on Eph. ii. 12, at Rotherham, 1790.

Julythe Seventh.-Preached to a quiet congregation at Stithians, 1745; at Hornby found that the landlord had turned all the Methodists out of their houses, 1757; a faithful letter to Mr. A. Coates against controversy, 1761; preached in the church at Huddersfield, 1764; a large congregation in the Assembly-room, Hartlepool, 1766; found Miss Bosanquet's family a pattern, and a general blessing to the country, 1770; opened a new house in Birmingham, 1782.

July the Eighth.-St. Ives the most still and honourable post in Cornwall, 1745; at Portsmouth found that disputing had been most injurious, 1753; a huge multitude in the cow-market at Halifax, 1772; twenty preachers present at the Dublin Conference, 1778; preached to a numerous and serious congregation in Mr. Dodwell's church, Welby, 1787; at the Dublin Conference between forty and fifty preachers present, who, for sound experience, deep piety, and strong understanding, were no way inferior to the English Conference, 1789.

July the Ninth.-Could not come to an explanation with the society at Fetter-lane, 1740; had much trouble in endeavouring to prevent an unwary man from destroying his own and many other souls, 1744.

July the Tenth.-Disturbed while preaching at Charles's-square by an ox and the rabble, 1741; long and faithful letter to Mr. J. Smith, 1747; at Newport, Isle of Wight, found a little congregation in tolerable order, 1753; preached in the Town-hall at Kilkenny, where the streets are paved with marble, 1762; preached under a spreading oak in Madeley-wood, 1773; disappointed in reading Mr. Sheridan's "Lectures on Elocution " and the "Life of Count Marsay," 1775.

July the Eleventh.-Had a tumultuous congregation in the High-street, Sunderland, 1743; large congregation in the street at Bolton, 1764; preached to the Papists in the market-place at Clara, 1765; at Stokesley the new house would by no means contain the congregation, 1766; at Doncaster preached in the new house, one of the neatest in England, 1770.

July the Twelfth.-An immense multitude near Newlyn, whose voices were as the roaring of the sea, 1747; at York commenced a subscription for a new chapel, 1757; read Bolingbroke's works-surely no man ever so flatly contradicted himself, 1758.

July the Thirteenth.-Examined the classes at Newcastle, found an increase of the life and power of religion, 1748; had a pleasing interview with his old friend, Charles Delamotte, 1759; read Cox's "History of Ireland "—a series of robberies, murders, and burning of houses, towns, and countries, 1765; preached in the barrack-field at Carlow to a multitude, 1769; an unbroken

multitude in the market-place, Horncastle, 1770.

July the Fourteenth. Preached at Lower-spen, from "He that believeth hath everlasting life," 1743; a congregation of good old Methodists at Grimsby, 1770.

July the Fifteenth.-Find more courtesy and humanity at Liverpool than at most seaports in England, 1764; read the life of Sextus Quintus-a hogdriver at first, then a monk, a priest, a bishop, a cardinal, a pope, 1773; at Doncaster preached in an elegant house to an elegant congregation, 1776.

July the Sixteenth.- Preached in Liverpool on the "one thing needful," 1764; many persons of fortune in the congregation at Tyrrel's-pass, 1765; preached to a whole troop of the Oxford Blues at Malton, 1766; a serious congregation under some shady trees at Donard, 1767.

July the Seventeenth.-Showed the school at Kingswood what need we have to bear with one another, 1741; preached to colliers confined in Newgate, 1753; had many Quakers present while preaching in the grove at Edinderry, 1765; all quiet and attentive in the market-place at Thorne, 1770.

July the Eighteenth. Found at Keighley a loving, earnest, well-established people, 1759; read that wonderful poem, "Fingal," 1767; a London congregation at the Cross, Nottingham, 1779; at Bingley, found a Sundayschool with two hundred and fifty children, 1784.

July the Nineteenth.-Large congregation at the Cross, Alnwick, 1748; finished the translation of "Martin Luther's Life," 1749; commenced the Conference in London, 1763; viewed Beverly Minster, a most beautiful and stately building, 1766; most of the preachers at the Conference in Dublin, 1769; in Manchester, with Dr. Coke's assistance, administered the Sacrament to eleven or twelve hundred, 1789.

July the Twentieth.-Found a few bigots had done much hurt at Plymouth-dock, 1753; preached in St. Saviour-gate Church, York, to an elegant congregation, but did not see one person laugh or smile, 1766; writes to Miss Ritchie, "We always looked upon the Dutch as a heavy, dull, stoical people, but found them as tenderhearted as the Irish," 1783.

July the Trenty-first.- Began ex