tached from all supposition of human worth, and operating independently of all conditions performed by man, it rises superior to human guilt and superabounds over human unworthiness. Such is the eternal origin, such the glorious basis of our salvation! Yes reader, this is the inexhaustible source of all those inestimable blessings which the Lord bestows on His unworthy creatures, in this or in a future state. It is this which, in all that He does or ever will do for sinners, He intends to render everlastingly glorious in their eyes, and in the eyes of all holy intelligences. The indelible motto inscribed by the hand of Jehovah on all the blessings of the unchangeable covenant is, to the praise of the glory of His grace. Divine grace as reigning in our salvation not only appears, but appears with majesty; not only shines, but triumphs: providing all things, freely bestowing all things necessary to our eternal happiness. Grace does not set our salvation on foot by accommodating its terms and conditions to the enfeebled capacities of lapsed creatures; but begins, carries on, and completes the arduous work. This matchless favour, lays the foundation and rears the superstructure; it not only settles the preliminaries, but executes the very business itself. Would we, then, view grace as reigning, we must consider it as the alpha and the omega, the beginning and the end of our salvation, that the unrivalled honour of that greatest of all works may be given to the God of all grace. What think you, reader, of this reigning grace, this wonderful favour? Is it worthy of God? Is it suitable to your case? If you are burdened with sin and harrassed with clamorous fears of being cast into hell, if sensible of your native depravity and your absolute unworthiness; oh remember that grace has erected her throne; not on the ruins of justice, not on the dishonour of the law, but on the blood of the Lamb. The inconceivably perfect obedience, and the infinitely meritorious death of the Son of God form its mighty basis. Here grace is highly exalted; here grace appears in state, dispensing her favours and showing her glory. Remember, disconsolate soul, that the name, the nature, the office of GRACE ENTHRONED, loudly attest that the unworthy and sinful are the only persons with whom grace is at all concerned. This is amazing, this is delightful! The compassionate proclamation issued from the throne of grace by the eternal Sovereign is expressive of the fresh favour and the richest grace, including offenders of the worst character, publishing pardon for sins of the deepest dye, and all ratified by veracity itself. It is acknowledged that this doctrine of reigning grace may be held in licentiousness by those that profess it. But it is confidently maintained that whoever holds it in unrighteousness never received the love of that sacred truth, or experienced the power of it. For to have a bare conviction of divine truth in the mind, and to experience its power on the heart, are very different things. The former may produce an outward profession, the latter will elevate the affections, turn the currupt bias of the will, and influence the whole conduct; for such is the sanctifying influence on the hearts of men of the Glorious Gospel of the Blessed God. * Isa. lv. 1, 2, 3 ; Matt. xi. 28; John vi. 3 and 7-37; Rev. xxii. 17. [Good Mr. Booth the author of the work, whence the above extract was taken, vzi. "The Reign of Grace," was a distinguished minister of our denomination in his day at Little Prescott-street Chapel, Goodman's-fields, London, where he was pastor. 37 years. His decease took place Jan. 27 1806, in the seventy-second year of his age, having been in the ministy about 55 years, his first pastorate commencing before he was nineteen years old. The book referred to was written in early life, whilst he was pastor of a small church at Sutton Ashfield, in Nottinghamshire, and working at his business, a stocking weaver, to supply his daily wants, the church of his care being too poor to maintain him. Mr. Booth was the first utterer of the noted saying "If error be harmless, truth must be worthless;" this was spoken in a sermon he preached from the words,-Buy the truth, and sell it not-when with an elevated voice he declared that every partizan of the innocency of mental error is a criminal of no common atrocity, but guilty of high treason against the majesty of Eternal Truth," The church over which he so long presided in London dates from the year 1633, September 12, being thus commenced in very troublous and persecuting times. It is believed to have been formed on strict communion principles, and to remain so to the present day. It now meets in Commercial-street, Whitechapel, having been compelled to remove from Prescott-street to make room for the Blackwall Railway some forty years ago. Mr. Booth's book, 'The Reign of Grace,' the writer of this note may perhaps be permitted to mention, was very much blessed to his soul at the commencement of his Christian career nearly fifty years ago. A kind Christian relative put it into his hand, hoping the perusal might prove a blessing. This it was to a very considerable extent in opening up to his mind the fulness, freeness, and sovereignty of divine grace. The chapter on Election was particularly useful in clearing away the difficulties previously felt in regard to that important truth of God's most holy word. It is to the reading of this book that under God's blessing he owes much of the peace and joy in believing, that from that time to the present he has been mostly privileged to realize. R. H.] PRACTICAL HINTS BY THE WAY. THE RULE OF FAITH AND PRACTICE. "Thy Word is very pure." THE Holy Scriptures, written by divine inspiration, are able to make us wise unto salvation," through faith in Christ Jesus: and our way through this world is directed and cleansed by taking heed thereto according to God's word. Whatever the Bible teaches we are bound to believe; whatever it commands, we must observe and do; whatever it condemns, we are under the deepest obligation to avoid and shun. It contains doctrines, experiences and precepts, each and all of which must be regarded as divinely important. Nor dare we set one before the other, much less divide or separate them. "What God hath joined together, let no man put asunder." Without faith it is impossible to please God; but faith without good and holy works is "dead, being alone." Without the shedding of the precious blood of Christ there could be no remission of guilt, and without holiness no man shall see the Lord, while the redeemed become practically righteous through the regenerating and sanctifying grace of the Holy Ghost, whose sacred power and energy applies the blood of Christ to purge the conscience, and leads the feet into the paths of righteousness and peace. Thus the Bible gives a threefold view of a sinner's justification. The doctrinal view of justification before God is set forth in the words, "Being justified freely by His grace, through the redemption that is in Christ Jesus. Who was delivered for our offences, and raised again for our justification." See Rom. iii. 24, and iv. 25. The experience of this great truth is thus described in the verse that imme diately follows: "Therefore being justified by faith we have peace with God through our Lord Jesus Christ." And again, we read of the righteousness of God, which is "to all and upon all them that believe." But there is also a practical aspect of justifying righteousness; for James assures us that "by works a man is justified, and not by faith only." Nor do these different statements at all oppose each other, for the church stands before God complete in Christ, through grace. That gracious union to Jesus, and completeness in Him, is received and enjoyed by faith; while practical holiness alone leads men to acknowledge us as upright and righteous. We want the faith in Christ Jesus, which makes wise unto salvation; the prudence which foresees the coming storm of wrath, and flees and escapes from it; nor less do we need, as travellers to Zion, clean hearts, and feet, and hands. Faith comes by the Word of God; and a cautious, prayerful study of its heavenly principles and rules directs the steps, and purifies the life of the believer. "He that believeth on the Son of God hath everlasting life;" but true faith is always practical, like the Lord who gives it. God is always active, and living faith is a working grace. That which is motionless and stagnant gives no evidence that it possesses life. Wherewithal, then, shall a young man cleanse his way? The question is couched in peculiar terms. It supposes and implies that the heart has been already cleansed by God, and a right spirit created within. And it further very emphatically declares that purity of life is a principal thing to be desired. Prosperity, happiness, honour and brilliance are all desirable: but moral and spiritual cleanliness is quite indispensable to a godly life. I read some time since of a lady, who was in the habit of visiting a poor woman, and was constantly struck with the brightness of everything in the humble dwelling. So one day she remarked upon it to her poor but cheerful friend, and received from her the striking answer, Well, ma'am, I always try to keep everything as clean as I can, for things must be clean before they can be bright." And is not this as true of religious as of domestic matters ? What avails the eloquent sermon, the seemingly fervent prayer, the strong contention for doctrine, or the pious talking-of the person whose life is not clean and pure? The fine gold becomes dim, and the silver is tarnished, through contact with the world's dirt and smoke, and the brilliancy does not return to either until it has been cleansed again. The richest and the grandest things must be clean in order to be bright. What a burning and shining light was Samuel! How brilliant and glorious was his course from infancy to hoary age; and what an honoured memory survives him still! Varied and many were the official gifts with which God endowed him, as prophet, priest, and judge of Israel. But what shed the richest lustre over all his long life? It was integrity. The fear of the Lord, which is clean, and ever enduring, kept him from all evil; and the old man, retiring from his judicial position, could fearlessly challenge a nation to accuse him of a single act of unfairness or iniquity. How noble the grand old man appeared at that moment! His hoary head was crowned with glory, because it was found in the way of righteous ness. Yea, more. Behold THE MANthe Great High Priest and Apostle of our profession! Consider Him, and see what constituted the essential peerless glory of the Man-Christ Jesus. Was it in His inimitable eloquence, His sublime parables, or His matchless healing power? Nay; rather it lay in the evident fact that He was holy, harmless, undefiled, and separate from sinners. This spotless purity proved Him to be the Son of God, rendered Him able to make Himself an offering for sin, and compelled even devils to acknowledge His authority, and say, "We know Thee who Thou art, the Holy One of God." And as the Great Exemplar of His people, He regulated His life according to the Word of His Father and His God. As with the Master, so with the disciples. Our lives will be pure and holy if the Word of God dwells richly in our hearts, and the honour and brightness of our religious profession will be only in proportion to the pureness of our daily walk and conversation. Usefulness, too, is measured by this rule. It is very blessed to be a help in the church of Jesus, if only a little one. And Paul tells us that he kept a prayerful watch over all his carnal inclinations, lest by any means, after having preached to others, he himself should at laft become a castaway-be laid aside as useless, like salt, that, having lost its savour, is henceforth good for nothing, but to be cast out and trodden under foot of men. May we share the great apostle's holy anxiety, and, like him, prayerfully study how best we may adorn the doctrine of God our Saviour in all things, remembering the word of promise,- "" The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger;" for "the path of the just is as the shining light, which shineth more and more unto the perfect day." HEPHZIBAH. FROM SAINT TO SAINT. [THE subjoined letter is invested with interest, from its being written by a dying minister of the gospel. It was the last labour of his pen, being addressed to a former hearer of his at Staines. Written on the margin of the eternal world, it affords a sacred study for minds taking an interest in the things which accompany salvation. From a pleasing memoir of this godly man, we learn that his course was finished with joy. A brother minister, who visited him a few hours previous to his death, on taking leave of him said, "I hope I shall see you again in the morning." He replied, "I hope not; I hope to be in heaven before morning." The night watches echoed MY DEAR BROTHER,-Because I love you much as a faithful brother in Christ, I will try to say farewell, brother. Trust in Jesus. All is well. It is not unlikely that I may be in heaven before long, for I am brought down very low indeed by a variety of diseases-heart disease, catarrh, &c. Let us cheer up, brother. We are in the deep waters; but your waters are not so deep as mine by what I hear, as it regards pain and sufferings. But Jesus has promised to be with us in the waters, and He knows best how long we should be passing through them. Oh! what should we do now without Jesus, and His all-supporting arms? Many years ago you and I committed our souls to Him. Nearly sixty years ago He saved me. He has kept you and me by His mighty power till now. He has been our strength, our song, and our salvation. He is so now. Let us wait for Him all His appointed time, saying, When Thou wilt, Lord, and how thou wilt; only do Thou be with us, that we may fear no evil. Last night I often cried out," Come, Lord Jesus; come quickly!" But 'tis better to wait, though we long to get to that world where there will be no pain, nor sorrow, nor sin, nor death; but where all will be healthy, and happy, and holy, and immortal. But the best of it is, we shall see Jesus face to face, and be ever with Him-our Redeemer, who died for us; our Saviour, who sought and found us; our King, who has governed us; our Beloved and unchangeable Friend. I am glad you sent me your photograph. My children will take care of it when I go, and greatly esteem it for your sake. Give my love to your daughter, Mrs. S., her husband and family. I am glad to hear she is with you, as I know she will take care of you. Oh, that the Lord would pour out His Spirit on the remnant left in our much-loved Zion! I trust there is a small remnant left there. May they all unite in love, and prayer, and faithfulness, to seek the glory of God; and they shall yet flourish abundantly. Jesus must reign. Amen! Alleluia! What a mercy to be so near heaven as you and I are, dear brother! We have had some little heavens here, in God's house; but we shall soon enter our great heaven, "Where the assembly ne'er breaks up, The Sabbath ne'er shall end." Farewell, dear brother in Jesus, till we meet again; and then we will give glory to our Covenant God-Father, Son, and Holy Ghost-for all the blessings of grace and glory, through eternal ages. My wife and daughters unite in love to you, and I remain, yours affectionately, FAVOURITE HYMNS AND THEIR AUTHORS. Nos. 5 AND 6. "COME, Thou fount of every blessing." "Mighty God while angels bless Thee." These well-known hymns need not be presented here, being found in nearly all selections: the author, Robert Robinson, wrote the first in 1758, the second in 1774. In some books the second begins with the line, "Lord of every land and nation;" in Stevens' with the line, "Brightness of the Father's glory;" which is the commencement of part 2, in the selections where the hymn is divided into two parts. There are other variations in the form in which it appears in different books. Some give nine verses, some seven, others six, and some as few as four; different readings also of some of the lines appear in many instances. Two variations in Stevens' from most other books, may be considered as improvements; one is in regard to the last line of the verse, which in most selections reads thus: "But Thy rich, Thy free redemption, Dark through brightness all along! Mr. Stevens in his selection altered the last line of this verse to these words "When we sing that noble song." And inasmuch as the song of redemption is to be the song of eternity, and as every poor sinner upon earth who has tasted the sweetness of redeeming love, has a right to sing it in time, it seems difficult to conceive the poet's meaning in asking, "Who dare sing that awful song?" The other variation is as to the last verse, which in most books reads thus: "Go, return, immortal Saviour, Leave Thy footstool, take Thy throne; In Stevens' it reads thus: "Now, Thou great, Almighty Saviour, The meaning of which is more obvious than that of the usual rendering of the verse, where the words "Go, return," and "Thence return," together with "Leave Thy footstool," are likely not to be understood by the singer or to create a confusion of ideas in his mind. This hymn is said to have been composed by Mr. Robinson for the use of a little boy, who sat on his knee whilst |