own religious writings; but shrinking from what he modestly feared might be thought undue presumption, he has determined that his opening venture should be with the writings of others, who are widely known and approved throughout the Evangelical Church of this country. How well he has been assisted by his fathers and brethren, the contents of the present volume show. He sends it forth, hopeful of the divine blessing.

Such is the simple story of his afflicted yet favoured life. The general facts have been taken down from his own lips, as he told what the Lord had done for his soul, and “ mentioned the loving kindness and great goodness" of the angel of the covenant, in leading him "by ways which he knew not, and paths he had not known." If some words of affectionate praise are found threaded throughout this narrative, it is because the writer of these pages could not deny himself the expression of his feelings. They have been written under the bias of a warm friendship; but that warmth of friendship has been the consequence of his acquaintance with Mr. Wilson's character and course, which have won for him a like esteem from all who knew him.

No doubt the trials of his experience induced a tenderness of judgment; but it is not less certain that his patience, and cheerfulness, and courageous perseverance compel towards him a rare respect and heartfelt good wishes. Nor must it be thought that this opinion of him as a Christian man and an Evangelical minister, has been formed only when considering his difficulties. Were he not blind, he would be entitled to an equal estimation. Pursuing his studies continuously and earnestly, by the help of readers, his memory and his power of attention have been strengthened by practice. His range of investigation has been wide; his acquaintance with standard authors in various departments of theological and general literature is familiar; his judgment, from the intensity of his thought, while listening to the friend at his side, has become unusually quick and sound, so that it may be said with truth, few of our working clergy are better stored with material for the pulpit than he. He thoroughly understands and faithfully expounds the system of truth set forth in the standards of the church to which he is loyally attached. His discourses are notable for their analytical arrangement; his definitions are apt; his illustrations happy; his mode of thought oftentimes fresh; his language easy and not de

void of unction; which, united to a demonstrative force, distinct enunciation, and a natural earnestness mingled with pathos, render him, through divine blessing, a forcible, pleasing preacher. The absence of sight interests his hearers for him, but occasions no awkwardness of manner, or unpleasant feelings; and he is listened to with emotions of thankfulness that it pleases God to bring such joyful light out of such darkness.

His story is instructive, confirming the evangelical doctrine, that we may, through grace, "glory in tribulation," be made strong by weakness, and "count it all joy when we fall into manifold temptations;" nay, that there are no impediments or obstacles insuperable to one who, trusting his Master's promise, is determined upon doing what his "hands find to do, with all his might.'

"

THE FOLLY OF DOUBTING THE EXECUTION

OF GOD'S THREATENINGS.

BY

THE REV. E. WILSON, EDITOR.

Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.-2 PETER iii. 3, 4.

THIS is a prophetic declaration of an apostle, relative to the character and conduct of a class of men who would arise in the last days, that is, at the termination of the Jewish polity, and, affecting to discredit the promises and threatenings of God, by scoffing at religion, would walk after their own lusts.

The history of every age, since the days of the apostles, has furnished lamentable proof of the truth of this declaration. Even in this age, under the increasing light of the gospel, scoffers are increasing in number and daring profaneness. So true is the affirmation of Scripture, that "evil men and seducers shall wax worse and worse, deceiving and being deceived." "For, as in water face answereth to face, so the heart of man to man." In every age unbelief marks his character, and evinces the truth of Scripture, that "the heart is deceitful above all

things, and desperately wicked." With affections thus averse to holiness, he refuses obedience to the divine commands, and yields to his wayward propensities. When urged to the duty of repentance and faith, he flies to some refuge of lies; and to still the voice of conscience, affects to doubt the truth of divine threatenings.

My object is to show the folly of those who doubt the execution of God's threatenings.

Their folly will appear evident from the following

reasons:

1st. Because they demand an immediate fulfilment, saying, “Where is the promise of his coming?" The scoffer must see an immediate exhibition of retributive justice, or else he utterly refuses to believe the evidence which God has been pleased to give.

It needs no very extensive survey of the divine government, to discover that an immediate execution of threatenings is not a principle of its administration. For an apt illustration of this principle, refer to the history of Manasseh. The character of this prince was of the most detestable kind. He not only filled Jerusalem with innocent blood, but also caused Judah and Jerusalem to sin more grievously than any of the surrounding nations. Idolatry, through his influence, became the prevailing religion from the royal court to the meanest subject. In addition to these enormities, the warnings and admonitions by the prophets to this proud and idolatrous prince, were rejected by both prince and people with disdain.

Thus provoked by contempt, and by the violation of

every law of humanity, justice, and mercy, Jehovah threatens Manasseh and his people with a sweeping destruction, saying, "Because Manasseh, king of Judah, hath done these abominations, and hath done wickedly above all that the Amorites did which were before him, and hath made Judah also to sin with his idols; therefore, thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab; and I will wipe Jerusalem, as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies, and they shall become a prey and a spoil to all their enemies; because they have done that which was evil in my sight, and have provoked me to anger since the day their fathers came forth out of Egypt, even unto this day." But did God, in this instance, immediately execute his threatenings? No, for the subsequent history shows that Manasseh himself died in peace, and the execution of it on his people was deferred to the reign of Zedekiah, about one hundred years.

Again, this principle of the divine government is more strikingly illustrated in the history of Amalek. This idolatrous nation made an attack on Israel when weary and enfeebled from their wanderings in the desert; but Jehovah wrought a complete victory for his chosen people.

This unprovoked attack brought on Amalek the displeasure of Jehovah. And as an expression of his