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extensive. It regards everything you of religion), that the only medium of en

joying happiness in a world like this, is by the exercise of faith and trust in God. We cannot always have our own way; but God will always have His : and—

need, for time or eternity, for life or
death. It will be allowed, that the grand
thing is the soul. The first question to
be answered, if a man is wise, will be,
"What must I do to be saved?" The
first thing he will endeavour to ascer-
tain is, where can I obtain pardon and
renovation? Where can I obtain a
title to heaven, and meetness for it?"
But this trust in God will extend not
only to the end, but to the way; not only
to our admission to "the land flowing
with milk and honey," but our travels
through the wilderness, and our passage
over the river Jordan. We shall with
Paul-(this is the grand deposit to which
he referred, and which he made his main
concern)-be able to say, "I know
whom I have believed, and am persuaded
that He is able to keep that which I have
committed to Him against that day."
But in a proper frame of mind, the Chris-
tian will not only be able to trust in Him
for help, but for everything else he will
be able to say, 'I can trust Him with
my body; I can trust Him with my
health; I can trust Him with my busi-
ness; I can trust Him with my family;
I can trust Him with all my outward

concerns.

"Our cares, we give you to the wind,
And shake you off like dust;
Well may we trust our all with Him,
To whom our souls we trust."

It is also very relieving. It is therefore said, "He shall not be afraid of evil tidings: his heart is fixed, trusting in the Lord." "Thou wilt keep him," it is said, "in perfect peace, whose mind is stayed upon Thee, because he trusteth in Thee." They that trust in the Lord shall be as Mount Zion, which cannot be removed, but abideth for ever." The state of the believer, therefore, you see is absolutely secured. But to realize it in his experience, so as to enjoy the comfort of it-this depends upon the proportion of his confidence in God. It is by this alone, that the Christian is enabled to live on high, above the storms which discompose these lower regions; or, if he is tossed on the deep, he knows the High Admiral of the seas, and that He will glide along on the bosom of every storm, and say, "Be of good cheer: it is I; be not afraid." Oh! Christians, you must know now (especially those of you who have been many years in a profession

"God's choice is safer than our own.

Of ages past inquire,

What the most formidable fate?
To have our own desire."

Trials," says the Christian

"Trials must and will befall;

But, with humble faith, to see
Love inscribed upon them all-
This is happiness to me."

I have read of a good man in Scotland (I
think it was in Grosvenor's "House of
Mourning"), who had been bereaved of
an only son, for whom he sorrowed most
bitterly. One day, after retirement, he
came down into his family, and said, "I
have had such communion and such en-
joyment with the God who has afflicted
me that I think I am now prepared to
lose an only son every day.'

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It is this trust, by which God is so much pleased and honoured. The centurion displayed much humanity, much benevolence, much humility, when he came to our Saviour on behalf of his poor slave; yet our Saviour took no notice of these, yet said, "I have not found so great faith, no, not in Israel." The Syrophenician woman showed much patience and importunity on the behalf of her afflicted daughter; but our Saviour said to her, "O woman, great is thy faith; be it unto thee even as thou wilt." For faith was at the bottom of all the prayers and perseverance and importunity of the one; and of all the humanity, benevolence and humility of the other. Abraham had received a promise from God; but the way of the accomplishment of it had difficulties-natural difficulties-yea, natural impossibilities. But these never weighed with the mind of Abraham; no, he would rather believe that the course of nature should change, or that a miracle should be performed, or many miracles, than that God should be untrue who had spoken. And therefore he "staggered not through unbelief, but was strong in faith, giving glory to God." And there is nothing by which you can give Him so much glory. Why, I may appeal to your feelings: there is nothing by which you deem yourselves so honoured as by confidence reposed in you; and the more implicit and the more absolute this confidence is,

"The

The first regards His kindness. Lord is good." He is essentially goodimmutably good-infinitely good. The good of all the creation is derived from Him: they are only so many beams from this Sun, or so many drops from this Ocean. "He is good to all," says the Scripture, "and His tender mercies are over all His works ;" and "the eyes of all wait upon Him," and "He satisfies the desire of every living thing."

the more binding and sacred you feel your | responsibility. And were you to take advantage of such confidence reposed in you to betray it, you would be deemed a villain and a miscreant. Some of you may remember the Athenian, who was condemned to death by his fellow-citizens, because, when a dove fled into his bosom from the pursuit of a hawk, he took advantage of the confidence (if I may so express it) of the poor trembler, to deprive it of its life (why, I think yon good woman But His goodness does not appear here would have hanged him). And can you in its highest form. And the reason is, suppose, that God, who invites us to flee because these creatures never forfeited His to Him for refuge from all our storms and care and kindness; they answer the purdangers, will, when we do so, take ad-pose of their original creation. But it is vantage of it? That be far from Him-otherwise with us, who have rebelled from as far as the east is from the west. No-Him. We are "

"Retreat beneath His wings,
And in His grace confide;

This more exalts the King of kings,
Than all your works beside."

Having thus characterised the trust of His people, let us look at GoD, and see WHAT HE IS. Read the preceding verses "God is jealous, and the Lord revengeth; the Lord revengeth, and is furious; the Lord will take vengeance on His adversaries, and He reserve th wrath for His enemies. The Lord is slow to anger, and great in power, and will not at all acquit the wicked the Lord hath His way in the whirlwind and in the storm, and the clouds are the dust of His feet. He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth. The mountains quake at Him, and the hills melt, and the earth is burned at His presence; yea, the world, and all that dwell therein. Who can stand before His indignation? and who can abide in the fierceness of His anger? His fury is poured out like fire, and the rocks are thrown down by Him." Why, such a description as this, would be enough to plunge us all into despair, were it not for one word in the middle of it"The Lord is slow to anger:" and for our text at the end of it-" The Lord is good, a strong hold in the day of trouble and He knoweth them that trust in Him." Oh! what a contrast our text forms with

;

this representation of Him! It comes in like a calm after a thunder storm; or as an inviting spring comes forth after the lowering and the dreariness of winter. Three things are here spoken of the blessed God.

VOL. XIII.

transgressors from the womb;" we deserve, that as "children of disobedience,"Hiswrath should come upon us. And yet, such is His marvellous lovingkindness, says David, that even "the children of men put their trust under the shadow of His wings." And he spares them and preserves them; He provides for them, and "gives them richly all things to enjoy." What a world has He fitted up for them! What sights for their eyes! what sounds for their ears! what relishes for their appetites! Yet if He were to stop the beauties and bounties of nature and providence, we could but exclaim with the apostle John, "Herein is love;" in what? 66 not that we loved God, but that God loved us, and sent His Son to be the propitiation for our sins." Oh! this ensures every other blessing. “He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" This involves every other. He is "All in all." By Him we are "blessed with all spiritual blessings in heavenly places."

How good is He, who not only, without our desert and without our desire, provided for us such a Saviour, but has disposed, and enabled us also, to avail ourselves of Him; who has called us, not only by his Word, but by His Spirit!" Why," may the Christian ask—

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would only drive us into despair. But after His goodness is ascertained, we can never hear too much of His power; for nothing can be more animating, when it meets our weakness, and is our resource in distress. And therefore you will observe it is here said, "He is a stronghold in the day of trouble." He does not keep His people from trouble, but He is their refuge and their relief in it. The day of trouble is supposed to be looked for by them; they ought always to reckon upon it, and not to think the occurrence of it strange. But He is a "stronghold in the day of trouble;" or, as it is in the margin, "He is their strength in the day | of trouble." So we will take it.

From whence does this "day of trouble" arise? Does it arise from danger? Why, then, He is their "strength" for defence; and however they may be as sailed, however numerous or powerful their enemies may be, they may 66 encourage themselves in the Lord their God," and say with David, "The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid?" 66 Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident." "In all these things we are more than conquerors through Him that loved

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Or does the "day of trouble" arise from duty? Then He is our "strength" for assistance. Where is the Christian here this morning, who has not often been oppressed by a sense of his inability to perform the work required of him? Who has not, while thinking of plucking out a right eye, or cutting off a right hand, while walking by faith instead of walking by sight, living while on earth with a "conversation in heaven"-and "looking at things which are unseen and eternal" -where is the Christian, who, when he glances at this, has not exclaimed, "Who is sufficient for these things?" Why, the work looks fitter for an angel than for a man. And it is so; but you have more than the ability of an angel for the performance of it; your "sufficiency is of God." See what He has enabled His people to do, when He has called them to it; Abraham offering up his son Isaac; Daniel entering the lion's den; and the three Hebrew children, the fiery furnace.

Or is the "day of trouble" the result

He

of affliction? Why, then, He is your "strength" to support and deliver. does not always release His people from their afflictions; but you may see in the history of His people (and you may refer to many cases in your own experience), how He can sustain under them, and how He can comfort you in all your tribulation. He did not release Paul from "the thorn in the flesh," though Paul was very importunate for it; he "besought the Lord thrice"—that is, repeatedly, earnestly: but He said, "My grace is sufficient for thee;" and Paul after a while was perfectly satisfied that the trial should remain, since the "strength" for it was ensured to him. “Most gladly therefore," says he, "will I glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake; for when I am weak, then am I strong." "It is not to be supposed," says Mr. Newton, "that Christians are to walk to heaven upon carpets, but rather that they are to meet with thorns and briars." Now the promise is, " Thy shoes shall be iron and brass; and as thy day, so shall thy strength be."

Whatever your affliction, therefore, may be, you will always find God at home in the evil day. He is "a very present help in the time of trouble;" He is "a stronghold in the day of trouble."

The third regards His knowledge. "And He knoweth them that trust in Him." Does He not know those who do not trust in him? Yes, He does: whatever profession of religion they may make, He sees through these. "His eyes are upon the ways of man, and he pondereth all His goings. There is no darkness nor shadow of death, where the workers of iniquity may hide themselves.

This knowledge, therefore, seems, you say, to be no privilege, if it be common to the righteous and the wicked. But it is a privilege; and it affords no common satisfaction to the mind of the Christian to reflect, that under all the misconceptions of friends, or the reproaches of enemies, He "knoweth them that are His;" that when he is suspicious of himself and wishes to be searched thoroughly, the Lord knoweth him; that "the Lord knoweth his frame, and remembereth that he is but dust," that He "knows his soul in adversity;" that He knows all his walkings

me?"

through the wilderness; that He knows God of my salvation: my God will hear all the moral maladies of the mind, and knows therefore what remedies to apply; that He knows where to afflict, when to afflict, and how to deliver, and so as to make all things work together for his good. Is not this a privilege, a source of satisfaction? Why, it is the knowledge of God, which lays the foundation for His universal providence. As the prophet says "The eyes of the Lord run to and fro throughout the whole earth, to show Himself strong in the behalf of them, whose heart is perfect towards Him."

But kuowledge here does not intend mere perception or intelligence; it is often used in the Scriptures for approbation, for complacency, for due acknowledgment. Therefore it is said, "If a man love God, the same is known of Him;" that is, he is approved of and delighted in. Therefore it is said, "The Lord knoweth the way of the righteous," because He upholds him and takes pleasure in him; while "the way of the ungodly shall perish." The meaning therefore is, (and it is nothing else, admit it fully into your hearts,) that you are "accepted in the Beloved:" the meaning is, that He is well pleased with you for His sake: the meaning is, that He "takes pleasure in them that fear Him, in them that hope in His mercy:" the meaning is, that their prayer is His delight, that their alms are the odour of a sweet smell, that their services are "spiritual sacrifices, acceptable to God by Jesus Christ;" that God stands in an attitude of the most perfect friendship towards them, and says of them, as He did of Abraham, "I will bless him that blesseth thee, and curse him that curseth thee." What, then, remains for "those that trust in Him," but say with the Church, "Therefore will I look unto the Lord, I will wait for the

to

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Plunge your very souls in these allrefreshing views of a covenant God; and always keep fully and clearly before the eye of your mind His goodness, His power, and His friendship. Some of you have been at the mouth of the grave this morning, leaving there the remains of your beloved relations and friends. We have this morning interred two pious women; one a widow, leaving a son and a daughter: the other a mother, a loving and beloved mother—a wife, a loving and beloved wife, after a connexion of nearly half a century—one who has been a member of this church more than forty yearswho was to the end not only "sincere,' but "without offence," and "adorned the doctrine of God her Saviour in all things," and against whom a dog cannot move his tongue. Under these losses, you who are bereaved, remember you do not sorrow as those who have no hope. You have two sources of relief: you have not only an assurance that God will be with you "a stronghold in the day of trouble;" but you have also the assurance that they are with Him, and therefore that the separation is only temporary; that a period of re-union will soon come; that they who are gone before you, are waiting for you to "receive you into everlasting habitations;" that you will join them in the "rest that remains for the people of God” in the temple above, from which you will go no more out. The Lord increase our faith. And, O Lord, "work in us to will and to do of Thy good pleasure ;" and accomplish in us the good pleasure of Thy goodness and the work of faith with power; that the name of our Lord Jesus Christ may be glorified in us, and that we may be glorified in Him.' Amen.

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Review of Books.

"all

THE ANTIQUITIES OF EGYPT. With a to the unseen hand of Him, who has particular notice of those that illustrate guided it in its way. This Institution the sacred Scriptures. With nume- has travelled far beyond the range exrous Engravings. pp. 236.

Religions Tract Society.

THIS is one of that superior class of works, to which the Religious Tract Society has been gradually led, obedient

pected by the friends of its childhood; it has proceeded onward side by side with society; it has become "all things to all men, that by all means it might save some;" and now it is a thing, of

which Christian England may well be proud.

In the elaborate and beautiful work before us, we have first of all a narrative of the Scripture references to Egypt; and then an account of its climate and monuments. We pass on to an inquiry into the state of the arts of design among the ancient Egyptians-the recovery of the mode of reading the hieroglyphics-and the construction of the language and writing of ancient Egypt. We have then an examination into the religion of the ancient Egyptians, and their belief concerning a future state. This brings us to the traces of the early history of Egypt:" and lastly comes "the monumental history of Egypt."

Closely connected as this now "basest of kingdoms" has been with the condition of God's chosen nation, its early history must ever be deeply interesting to us. But the whole subject is here treated with a master's hand. The volume gives us a condensed account of all that has been ascertained upon the matter, and points out how the hasty speculations of European scholars, after the discoveries made during the French expedition in 1798, have been corrected | by more deliberate research, and the supposed contradictions of the Mosaic record have vanished as the light of truth advanced. These things rejoice our hearts; our Book may seem displaced by "a little learning," but depth of knowledge brings us back to it; and now, if our wise men discover that which seems irreconcileable with it, why, our faith can wait.

THE LIFE AND REMAINS OF THE REV. ROBERT HOUSMAN, B.A.; the founder and for above forty years the incumbent Minister of St. Ann's, Lancaster; and formerly Curate to the Rev. T. Robinson, M.A., of Leicester. By ROBERT FLETCHER HOUSMAN. pp. ccclxxx. 276. cl. bds. Price 10s.

Simpkin and Co., Stationers' Hall Court. WITH the venerable Watts Wilkinson, we seem to have lost the last of the faithful few, who in the past century proclaimed in the pulpits of the Established Church the lost estate of man and the riches of the grace of Christ. There was darkness over our land, and the clergy for the most part were content to have it so; but here and there the light

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was burning; and though but a little band, they have been honoured of God to " light up a candle in England," that now giveth light to all the house." Far from this generation be the ingratitude of forgetting to honour these men. What would England by this time have been, but for a few men, whose names would not fill half of one of these pages

!

The memoir of one of these is now before us, together with seventeen of his sermons; but as we intend in two or three future numbers to supply some considerable extracts from the work, according to our space from time to time, our present notice of it will be brief.

Mr. Housman was born in 1759, and died in 1838. Where he passed the larger portion of his life, the title page tells; but before he settled there, he met with much of that opposition, which was then almost every where displayed against Evangelical preaching. He was Mr. Simeon's first convert; and was playfully called by him his “eldest son. His zeal in promulgating the essential doctrines of the Gospel first deprived him of a Cambridge Fellowship, and afterwards exposed him to no small degree of slight and contumely, which he appears to have borne patiently and well. A brief cessation of these trials, however, he enjoyed while at Leicester, which was then blessed with the ministrations of the Rev. T. Robinson, as it was afterwards with those of the Rev. E. T. Vaughan; Mr. Housman was Mr. Robinson's Curate for twelve months, and afterwards officiated for the Confrater or Chaplain of Wigston's Hospital in that town. But in 1794 he removed permanently to Lancaster, where he built St. Anne's Church; and there he laboured, till called to his eternal home.

It

This Memoir is one of the most interesting pieces of biography, that have issued from the press of late years. is exceedingly well written; and traces this honoured man, with great distinctness, through the eventful period of his sojourn upon earth. It is pleasant to see him gradually disarming opposition, emerging from troublous into peaceful times, and at the last surrounded by grateful and affectionate neighbours and friends, and enjoying the episcopal presidency of a Sumner.

The sermons are plain, practical exhibitions of the great truths, by which

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