THE CHRISTIAN MISCELLANY, AND FAMILY VISITER. MARCH, 1848. FAITH AND WORKS. SEVERAL years ago, at the close of a sultry summer's day, a gentleman and his son alighted at the gate of a large academy in Yorkshire. After introducing themselves to the excellent principal of the establishment, and partaking of some refreshment, they retired to rest; for they had travelled far, and were much fatigued. The next morning they arose invigorated, and proceeded to the extensive play-ground, where nearly one hundred boys, of various age and size, were at play. Marbles, bat and ball, &c., were the order of the day, and the merry laugh and cheerful shout resounded on all sides. John A. was brought by his father to W-school, in order that he might share its advantages for the usual period of six years he had just passed his eighth year, was little of his age, very shy, and had not been much accustomed to the society of boys; so that it was no wonder he clung to his father with alarm at the idea of being left alone among so many strangers. The time soon came for his father to leave him. John tried manfully to restrain his feelings, but somehow the tears would come. It would be a whole year before he should see his father again; his dear mamma and sisters, had he not left them far away: how could he help crying a little? Ah! could the dear boy have seen into the future of that coming year, he would indeed have had cause for sorrow; for he never saw his beloved mother again. She "passed through death triumphant home," before her only boy could reach. her to receive her dying blessing. But to return. After various paternal admonitions to be kind and obliging to his schoolfellows; dutiful and attentive to his masters; and, above all, to fear God, and pray to Him; his father concluded with, "Now, John, you know my anxiety that you should get forward with your studies; you also are aware that, if all is well, you are to remain six years at W-: if, at the expiration of that period, you are the head boy in the school, you shall have a watch and a sovereign.' Time passed on, and found our hero steadily advancing. He had, it is true, many difficulties to contend with; for, as in all large schools, spite of the vigilance of masters, the elder boys will occasionally exercise power over the younger, and John found no exception in his case. However, though he continued a small boy, yet he was by no means deficient in spirit, and never failed to stand up for himself. God had blessed him with good abilities; and for some time before he entered the school, he had heen studying Latin under the direction of his kind father, so that "hic, hæc, hoc," were not words of such bewildering mysterious sound as they otherwise would have been. At first the prospect of the promised reward VOL. III. E was the principal spur to John's exertions; but he soon learned to love knowledge for its own sake, as the proficiency he made, and his eagerness to learn more, sufficiently evidenced. At the close of the fifth year he came home with a face beaming with smiles, and exclaiming, "Now, father, for my watch: I am the first boy." His father looked at the little fellow before him, and thought it was impossible; but on examining the numerous testimonials his son had brought with him of his aptitude, diligence, and general good conduct, found it actually was the case, and of course he gladly fulfilled his part of the agreement. John maintained his post of honour during the concluding year of his stay at W-, is still alive, and will, I hope, long continue to be "blessed and made a blessing." Now, may not some practical remarks be suggested from this little narrative?-1. The duty of parents to keep sacred the promises they make to their children. Had John not known, from previous experience, that his father always performed what he said he would, he would have had no confidence that the promised reward should ever be his, and, consequently, would not have tried to obtain it. Children are quick observers, and soon learn to form conclusions of their own. If parents wish their children to grow up obedient and truthful, let them always bear in mind the importance of keeping their promises. 2. If we go higher, and examine the relations. between the Almighty and ourselves, we shall see that our heavenly Father always keeps His promises: "not one jot or one tittle shall fail till all be fulfilled." Could we but realize this truth in all its force and efficiency, from how much anxiety would it save us! Perhaps we "walk in darkness, and have no light; foes without, and foes within, fill us with dismay; and hell itself appears ready to pour all its flames upon our head: but what cause should we have for alarm, did we but remember and appropriate as our own, with sincere faith, the promises of a promise-keeping God?—such as, “Fear not, I am with thee; be not dismayed, for I am thy God." "Israel shall be saved in the Lord with an everlasting salvation; ye shall not be ashamed, nor confounded, world without end.' Ought not the remembrance of these, and such heart-inspiring words, cause us to rise superior to every danger, however threatening, and, with the Psalmist, to put trust in God, "whose mercy endureth for ever?" Again: we are perplexed with what may be termed the petty trials of life; and they are often more difficult to bear than great ones, for this reason: we think, "My troubles are numerous, it is true; but then they are so trifling in themselves, that it hardly appears right to bring them before the Lord in prayer." Now, if God had said, “If thy trial be a great one, bring it to me, and I will help thee," we might have some cause to think so; but he says, and he always means what he says, "Cast thy burden upon the Lord, and he will sustain thee." 3. The intimate connexion between faith and works. The boy showed he believed his father by perseveringly and diligently labouring until he had received the prize. We must "work while it is day; for the night cometh, when no man can work." With many the day is nearly over, and the shadows of evening are fast closing around them; and yet how may the heathen Titus put them to shame, when he exclaimed, "I have lost a day!" because in it he had done nothing to benefit his fellow-creatures: for they have allowed not merely days, but weeks, and months, and years, to pass, without doing anything for God. We are placed here in a state of probation, and we see, by the parable of the talents, that God expects all, even the possessor of one talent, to use it to the best advantage: no matter how humble our capacity, or how limited our opportunities of usefulness, still we must labour. And though our lot in life may often not be what we should have chosen for SCRIPTURE TRUTH CONFIRMED BY EXAMPLE. 67 ourselves, had the choice been left with us, in short, "not according to our mind," yet we know that, "in doing or suffering the will of our Lord, we still are preparing to meet our reward." M'Cheyne said he should wish to live so as to be missed when he was gone. Let us follow his example, and that of those like-minded, who are now inheriting the promises; so that when we too shall "rest from our labours," our "works may follow us." H. Y. H. SCRIPTURE TRUTH CONFIRMED BY EXAMPLE. "He, that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy.”—Prov. xxix. 1. EXAMPLE V. In one of the inland ports of this commercial country, there resided a respectable tradesman, in good worldly circumstances. His connexions in life were somewhat elevated in society; and, what was of superior worth, they lived under the influence of true, experimental religion. He, also, from his early days, had been favoured with a godly training, which had been sanctified to a saving knowledge of the Redeemer of men. In due season he had entered into the marriage state, and the object of his union and affection was well qualified to be a help-meet for him, both in temporal concerns and spiritual pursuits. Being bland in his manners, and of a cheerful, kind disposition, he was much esteemed in the circle in which he moved. Nor was he ashamed to confess, with humble boldness, that he was a disciple of Christ; and his piety being fervent in its character, it was well known to what religious community he was united. Favoured with success in business, blessed with domestic happiness, and comforted with the presence of his God, he went on for a season rejoicing, and might indeed acknowledge, "The lines have fallen to me in pleasant places." That worldly affluence is not incompatible with the possibility of devoting life to the service of God, numerous examples of those who are rich in grace, as well as rich in earthly possessions, fully prove; but it is a truth, that whatever difficulties the piety of poverty may have to encounter, they are not so dangerous, nor have they been so fatal, to spiritual safety, as the charms, the temptations, and circumstances of plenty and prosperity. There are few, comparatively, who can bear to bask in the beams of a bright, unclouded sun, without feeling its withering influence on Christian graces. So there is reason to conclude it was with the subject of this paper. In the midst of blessings, he became "at ease in Zion; a state ever indicative of spiritual decline; and, if not roused from its influence, must lead to an entire departure from God. In this instance it was fatal, as his outward conduct too fully manifested. For years this estrangement from God continued, yet he was prosperous in his circumstances. To renew him again to repentance, the ordinances of religion, the ministry of the Gospel, and the reproofs of friends, were ineffectual: God was therefore pleased to employ the dream of the night season. By one of these voices of the Lord he was spoken to; it was of a most alarming, awakening nature. By it he was filled with horror and dread; and when he awoke, he was thankful to find that he was not actually an inhabitant of hell, but where he might again recover his hope of, and title to, heaven. The terrors of the night were not forgotten in the day, but had their intended end. Sensible that what had been imaginary, would, if he continued his downward course, ultimately become real, he sought the Lord with deep contrition and fervent supplication. His repentance was unto 68 WESLEYAN-METHODIST SOCIETY QUARTERLY TICKET. life; mercy again was granted, and he was restored to the joys of God's salvation. One of the first-fruits of the change experienced, was the re-union of himself to the church of God: its members hailed him with delight, and rejoiced over him as one who had been dead, but was alive again; had been lost to them and the church, but now restored. He publicly acknowledged his past unfaithfulness, and gave glory to God for his great goodness in bearing with him, and receiving him once more into his family. For years he continued in a happy, holy, state of mind; an ornament unto his Christian profession. But, alas! again he became entangled in the yoke of bondage; and this favoured man, this partaker of such mercy, forsook "the fountain of living waters," and his last end was worse than the first. The terrors of the awful dream, if not forgotten, lost their influence over him. He became the companion of the most profane in his station in life, and, there is reason to fear, a partaker in their profligate sins. The cause of his fall could not originate in the troubles of life; for God continued to smile upon him, and few walked in a smoother path. Perhaps his downfal might be traced to the abused gifts of Providence with which he was entrusted, But by whatever cause the first false step was occasioned, it led to fearful wanderings from the good and right way, and to most deplorable effects. His ruinous course was not without the checks of conscience, and the " oft-repeated reproof: " still the neck remained hard, very hard; and resisted the kind admonitions variously given. Thus he went on frowardly in the way of his heart; but the end drew near: judgment long lingered, and wrath was slow; but God will not always spare. To the end he was not conducted by a lengthened season of affliction, affording time for reflection, consideration, and prayer. No; the end was unexpected: in the hour he thought not of, the King of terrors said, "Thy soul is required of thee." He suddenly expired. Charity would rejoice if there had been any reason to conclude that there was even a faint hope in his death; that a remedy was found. "Ah, Lord, with trembling I confess, A gracious soul may fall from grace; Manchester. N. WESLEYAN-METHODIST SOCIETY QUARTERLY TICKET, FOR MARCH, 1848. THE renewing of the Quarterly Ticket reminds us of two things,-the flight of time, and the forbearance of God. Another three months gone of that hand-breadth of time which God has given me to prepare for eternity, and to glorify him on the earth! At its best, its utmost length, "time is short;" but, as for me, I know not that I can reckon on one more "Quarter." How many, who stretched out their willing hand to receive the last "ticket," will now stretch out that active hand no more! They have quitted the class-room for the grave. Lord, who next shall be summoned away? Is it I? Thank God, yet I live! My kind, longsuffering Saviour still continues me in his vineyard. But, for this, how much I owe to the divine forbearance! Even "though I were perfect," as perfect as Noah or Job, as Paul or John, yet should I need the forbearance of my God; for I could not stand the test of that law which is "holy, just, and good." I could not, for a moment, answer the requirements of eternal justice. I am a sinner. I deceive myself if I think I can, at any time, disclaim this title. WESLEYAN-METHODIST SOCIETY QUARTERLY TICKET. 69 I was born in sin. Sinner is the name that God has given me. Yet I live,-live under his holy government. True, he has put me into "the cleft of the rock;" he has covered me with "the robe of righteousness;" but these abate not my obligation to the forbearance of God. That lies at the foundation, and is written on every stone in the superstructure of grace. Yes, I am every moment a creature of mercy, a mere creature of God's forbearance. Two other things are suggested by the same principle; namely, the peril of probation, and the benefit of Christian fellowship. Why the renewal of this ticket, this church-token, from quarter to quarter? Plainly it intimates, that I, in the last three months, might have fallen from my steadfastness; and that if, for the future, I would stand, and be approved before God and his people, I must "watch unto prayer." It may be humiliating that I cannot be trusted. But, in point of fact, it is as true that men fall from grace, as that they fall into the grave. And if it be so that my brother has fallen into sin, and has rendered himself unworthy of union with "holy brethren," so may I. I see my danger. Lord, "keep me from falling. Now here is the benefit of union with God's people,-that benefit which the ticket suggests. Surrounded by the "perils" of the moral "wilderness," I have, under "the chief Shepherd," a Pastor appointed to watch over me. Assisted by his efficient helper, the pious Class-Leader, my spiritual welfare is hereby periodically,-quarterly, weekly, affectionately inquired after. Add to this, by dwelling among the sheep, I have, for the promotion of my soul's prosperity, the universal sympathy of the Christian fold. How different this from the cheerless and perilous state of solitary piety! "Woe to him whose spirits droop, To him who falls, alone! To help his weakness on: The text for this quarter is, "As for these four children, God gave them knowledge and skill in all learning and wisdom." (Dan. i. 17.) Here is an historical fact, recorded for our instruction and encouragement. Let us for a moment or two indulge in meditation on it, that we may in "such wise read, mark, learn, and inwardly digest" the truth of God contained in it, that we may feed thereon, and grow thereby. On this Scripture it is the more necessary to meditate, as its practical import, and bearing on us, is not quite so obvious, at first reading, as that of some others. "All Scripture" is indeed given by the inspiration of God; all Scripture is profitable for doctrine, for instruction in righteousness, and for good works; but the meaning of "all Scripture" does not so immediately strike us. Why should this be? Why should not all Scripture be so plain, that every reader might understand it at once? Why should we be obliged to "search" the Scriptures,-obliged sometimes so to toil to get at their meaning, as miners are, to get up the precious ore from where it lies hidden in the bowels of the earth? Why is it so? Probably one reason is, that Scripture might supply food for every man; for those who think much, as well as those who think little another, that there is a principle in the human mind which makes "wisdom in a mystery " agreeable and alluring to all who are attentive to the voice of truth. And yet another, in the fact, that what we attain by |