4. God's help is followed by glorious results.- What followed the arrival of Jesus at the ship? Two consequences. Men were convinced of his Messiahship, and the vessel arrived safely at the place for which she was bound (verses 33, 34). In like manner, if we experience God's help in the time of need, and are thereby made“ patient in tribulation,” men will “ see our good works and glorify our Father in heaven.” Moreover, as the disciples came to Gennesaret, we at length shall come to the port of heaven, and enter into the “rest that remaineth to the people of God.”

But let us all lay to heart the oft-taught fact, that this can only be the case with those who have Christ in the vessel of life. My reader, have you made him your Saviour? If so, it shall be well with you. No storm need alarm you, for he can rescue you. But if not, if you are a stranger to his grace, woe betide you. You will be flung by the storms of sin on to the strand of eternity a shattered wreck.

“ Tby voice beside my dying bed
Must whisper still, "'Tie I;'
Or, filled with overwheliving dread,

I cannot, dare not die."
Harlow, Essex.

But here who have if so, it shall be you are a intran o

WALKING BY FAITH.

BY TIE REV. JOHN FOSTER. *

“We walk by faith, not by sight.”—2 Cor. v. 7. WALKING, here, means simply acting, I have yet to journey over is not revealed to proceeding in the course of life-prose. us. But there is some year, some day, cuting our purposes. The word is often which none of us shall pass—we shall have used in this way in the Bible-also path, ended our journey before that comes. steps. Religion seeks in this way to take There is some nearer one which but few of into use the common words and actions of us shall pass. Some one nearer still which men to represent itself. And it might not half of us shall pass. It is very seem too much of availing ourselves of the doubtful whether twenty-five years hence mere word to observe, that life is a going half of us shall remain. By a time on, at every step nearer its end---no re but a few years bence several of us will maining still no continuing where we are have completed our course-possibly by or were. We are not where we were-shall | one year hence. So we are going on acnot be where we are. It is, however, a complishing our course of life and action Very serious consideration that thus we are towards a conclusion. constantly and fast and inevitably passing But now comes the question :-In what over our allotted ground of life or time that spirit, under what prevailing influences, we are constantly clearing space after space are we doing this ? What is it that we -we step on the same spot but once-all walk by? What is it that rules and deteris going on, leaving more and more behind mines us as to the manner in which we you-leaving less and less before you. proceed? We are all under some preLook back on parts of time which you had vailing general influences :--all are under, to pass over and have not now~1800 indeed, many influences, but those of some 1790-1780-1770—that was to come to. In kind are the strongest; that is, there are process of time you came to such a sup things which are most in their minds-posed year-entered it on the first day which they care most about—which they went on to the last. How much time we will do the most for-would give up the

* From “ An Essay on the Improvement of Time, and other Literary Remains." (Bunyan Library.)

By John Foster. most form-BUCUEus in which gratifies them , of a great and high relationship ?-as bethe most-which, as it were, moulds their longing in a certain measure to a race uncharacters.

eeen--certainly belonging to them-as we Look at the world in general, at the are going to them? What is the influence great majority of men, and see what has of the thought of actual friends and relaThe prevailing power over them. See what | tives gone to that world? That thought things are shown to have efficacy on their might easily recur, and be strongly dwelt spirit and conduct:-is it those things which upon. The sense of relationship with that ara the grand objects of “ faith?”-have , unseen world might thus be maintained. these their proper influence ?--of faith, i.e., and more still as more are removed. the believing in the reality of things of a It is a great object of faith that we our. quite different kind from those belongiog selves sball, after a while, be in another merely to this world-things invisible world. Is this seen to have in general its and some of them also future.

influence on men's minds and conduct ? Would you clearly perceive evidence in See whether there be a habitual or very men's general spirit and conduct that they frequent reference of thought to this are under a powerful impression that there solemn hereafter, whether the plans of life is a God. Would you say, "I perceive are formed upon the consideration of it. that there is a great and mighty considera The contentedness that all the habits tion that has a strong hold upon them.” should grow and be confirmed in conWhat is it? “A God." Suppose in con formity to this world-is this faith? The templating them, you were to ask, “Why letting thoughts of this world quite ocis this? and this " how often would the cupy and fill the soul. The intense eagerproper answer and explanation be, “Be ness to acquire more and more of it-just cause they have a solemn belief in a as if this were the only place in which any. God.” Observe them in what they do thing could be acquired—and as if the -what they say—what they avoid:- more a man acquired the longer he would view them in their business, their amuse stay with it. And then the reluctance, the wents—their easy social hours-in 80 dread, the horror almost, of admitting the much as you can learn of them when thought of that other world is this faith? alone. If we might indulge the imagina. We cannot say that a man walks by a light tion that some visitant might come, as which he dreads or hates to see if he something like a stranger, to such a world, turns from it as though he suspected it to behold its inhabitants, and that he were held by some malignant spirit, to mislead first told, “These have a solemn conviction him to destruction. that there is a God." "Is it possible?”. It is again a great object of faith that he would say, when he had looked a little there is a dispensation of Divine mercy for while. “How then do you explain this ? the pardon and complete redemption of and this ? No, they do not walk by faith men's souls—but how much do you see of - any such faith-I see that any one of the impression of this? How little sense very many things, and often most trifling men bave for their ownselves of the deones, has a greater influence over them pravity and consequent wretchedness of than that."

their nature! How amazingly insensible It is a grand point of faith that there is to the character of the Divine law! How a great invisible world of spirits-all the easy, comparatively, under the weight of souls that have ever departed from this guilt! How little grateful for, or even world; and immense as the living multi attentive to, the display of mercy in Jesus tude appears, what a slight scattered Christ! How little of devoted affection to company is it in comparison! Also that Redeemer! an innumerable multitude of greater It is a very solemn object of faith that spirits-angels; but is the effect of this there is a judgment to come; but no such seen on men's minds ? or do they not thing would you learn from the general seem to live as if they knew of no spirit and conduct of mankind. Look at beings but those they see and meet in their crimes : are those their acknowledge mortal bodies ? We do not deny that ment that they shall come to an account? there is a good deal of a kind of supersti their contempt of God's warnings--is that tion looking this way; but is there any | their persuasion that they shall come to recollection of this great subject for solemna judgment ? their seeing so little to be and religious meditation ? any sense as dreaded in sin-their mirthful carelessness amidst the frailty, and uncertainty, and I plainly, what then? The most earnest brevity of life is that evidence ?" their solicitude to possess an assured interest in tampering with conscience as if they | our Redeemer. esteemed this same conscience a mere re If there is a judgment to come, it is inpeater of frightful but idle tales (supersti finite folly to treasure up wrath against tions), and that it ought to be silenced for the day of wrath, or defer all concern quiet's sake. In short, their having very about it till it come-and the while to seldom, when they do anything, a distinct spend life as if it never would come. 'ecollection that they shall give account ! If these great things are truths—those In most things transacted there is a truths ought to be faith in us-they hought that goes some way forward, to should be in us just that which they are 'onsequences. But in how many instances revealed for-they should be efficacious loes the thought go forward to the great belief. They should be firmly fixed in our account ? And their conduct to one persuasion that they are so-and then we another, does it show the prevalence of the should care about them in proportion to consideration that they shall meet again? what they are. So that looking at what

I might be tempted, perhaps, with evil they are yonder in the heavens, and then _lispositions, self-interest, resentment, to looking at them here in our minds, we

ct towards you thus and thus--but how might say, “They correspond ;" as celesrould that be when we should all meet ?" tial luminaries reflected in water. n this view of the case look at the conduct And if the state of the matter were som f oppressors--cruel deceivers - detractors what then? Then these objects of faith -tempters to sin, &c., &c. Even those, would have a preponderating influence on 20, who do no good to one another. us; a stronger influence than all things

Thus it is perfectly, glaringly evident, else. So that a man might deliberate and hat men walk by sight, and not by faith. partially examine and say, “Now, which is but is not all this dreadfully wrong? It strongest ? There are things of sight; ja most violent inconsistency between | they have their influence over me so far

en's condition and their conduct. A and so far, but these objects of faith-they lore alarming and fatal inconsistency than have their power over me: which is the ny other. Imagine the most striking incon stronger ? Thanks be to God, I dare look istencies you can with respect to health, | to see which is the stronger. It is not so orldly business--safety in an enterprise much stronger as it ought, and as I wish; nd here is something far more de. but it is mightier.” And what a delighttructive.

ful consciousness of liberty, power, happiIf there is a God-such as is manifested ness, victory over the world, sin, and the y Revelation and by the universe-in fear of death! nite in all excellence and power-our Let it be observed, that it is all along freator, Benefactor, Governor, and Judge, | admitted as a matter of plain sense and

there is, then we should live as belong. necessity, that a great deal of interest must g to him, as adoring, fearing, loving, and and will be felt about the things of sight. beying him.

Nothing can be more ill-judged than the If there is a great invisible world of kind of language sometimes unthinkingly pirits, and we related to them--and are used by religious teachers, as if a Christian are that we shall live among them in. really had nothing to do with this world, nitely a longer duration than among men or to care about it, so that the listener is

i this world-it is quite monstrous that driven at last to say, “ At this rate there -Te should hardly ever care or think about never was or can be a Christian. A hem.

sublime, perhaps, but impossible roIf we are soon to go thither-we should mance!” urely consider in what manner we are But, we say again, the object of faith preparing to enter their society-and what should have the predominating influencepart of that immense society, which divi- | so that a man might in truth aver, “ I am ion we are fitting ourselves for.

on the whole a man for a higher world. If we are guilty beings, needing pardon The interest which I feel for the things of iad redemption, and that redemption is this world is not such as to frustrate my zloriously displayed--and if to make light convictions of the mightier claims of the of that redemption be cortain ruin- higher---the future."

GRATITUDE.

BY TIE REV. JOHN cox. GRATITUDE is a right state of the affections toward a benefactor. It has been defined as “the memory of the heart," also, “a joyous sense of obligation.” The opposites of this desirable state of mind are selfishness, forgetfulness, and pride, and sometimes a combinatiou of the three. Some who receive favours would perhaps rather have them sent anonymously, in order to save them the trouble and humiliation of an acknowledgment. But it is pleasant to an humble, loving heart to feel and acknowledge benefits. “It is," says one, "a kind of agreeable servitude to be under obligation to those we love." It is of gratitude to God that we are about chiefly to write : and we may lay it down as a settled principle that only the loving heart will be the grateful heart.

The term “heart” is used in Scripture to describe the emotional part of our nature, though often in connection with the understanding or the intellectual part. When gifts are bestowed by God and received by us, which by their greatness excito our wonder, and by their goodness and adaptation call out onr love, the combination of these two is gratitude. We prize the gift and love the giver ; our very heart thanks him, and the desire springs up spontaneously to do something that may be well pleasing to him. A poet speaks of gratitude as that

" Which makes each generous impulse of my nature
Wake into ecstasy."

When we think of our utter unworthiness of God's unspeakable gift, even Christ Jesus, and of all that he gives us with him in bestowment and promise, we feel that such emotions should be deep and permanent. We see, then, that gratitude is much more than just remembering a thing by the exercise of the memory. The latter is like the cold, clear moon ; whereas real gratitude is like the genial, life-giving sun. Selfishness receives all it can get, and gives little or nothing out; the Dead Sea, into which the river Jordan falls and is lost, is its emblem; whereas gratitude is like the Sea of Galilee, through which the poble river passes, and then coming forth from its embrace, makes glad and fruitful many a plain through which it rolls in larger volume than before.

It is pleasant to feel the surprise, the admiration, the affection, which constitute gratitude, even towards a fellow-creature; and surely all have much reason to feel this, though there is so much selfishness in the world: but how blessed is it to feel thus toward God! It is most reasonable to feel always so toward him, for “he daily loadeth us with benefits," and is himself as the God of salvation our portion and friend. If we would constantly experience this, and also abouod in thanksgiving, we must study his glorious character and our own vileness, hjx boundless gifts and our ill-deservings. We should also consider his design in all he does, even “that we may be partakers of his holiness" here, and be prepared for his presence and glory; and then we shall bless him for his discipline, az well as his gifts ; for his chastenings, as well as his consolations. The most barren outward condition will afford many reasons for gratitude if God's hand is seen and his end surveyed. Thus Job blessed the name of the Lord when all earthly joys were gone ; and Jeremiah, amidst the ruins of all he loved best on earth, felt his heart overflowing with admiration and joy as he sung, “ Jehoval is my portion, saith my soul; therefore will I hope in him." Such gratitude is well pleasing to God. He requires it of us; we are only happy when we feel it. We shall be perfectly happy when we are perfectly grateful, and therefore it is true wisdom to cherish the thoughts and emotions which will tend to increase it.

As illustrations tell better than definitions or even descriptions, and as this is

God's chosen method of exciting our graces, let me mention two or three cases in whom this grace shone very brightly. There are two saints whose personal history and writings occupy as large or larger space in the Old and New Testaments than any beside, who are the richest specimens of gratitude. These are David and Paul. Let us glance at these two, and the reader would do well to search out their histories with this object in view, more fully than we can possibly do in this paper.

David was a grateful man towards his fellow-creatures, How ardently did he respond to the wonderful love of Jonathan! How touching are the instances of favours bestowed by the one, and gratitude felt by the other! And when Jonathan had long passed away, the inquiry was made, “ Are there any yet left of the house of Saul, that I may show them kindness for Jonathan's sake?” This inquiry answered, the royal heart overflowed towards Mephibosheth, and loaded the poor lame outcast with favours; and all out of gratitude for Jonathan's love. David's address to Abigail, and his conduct towards her (1 Sam. XXV.), his loving invitation to Barzillai (2 Sam. xix. 33), and his winning words to others who were his companions and helpers in his tribulations ; all testify to the unselfishness of David, all show how gratefully he remembered the kindness showed him by his subjects. Very different was he from one of modern times, wrongly called " Frederick the Great,” who simply said, “Thank ye, friend,” to a man who, at the risk of his own life, prevented him from being dashed over a precipice. Surely no one is “ great" who is not grateful. Paul also was grateful toward man; his writings are full of proof of this. Witness the salutation appended to his epistles, especially Romans xvi., and mark how many he mentions by name who “helped," " succoured," “ laboured," &c. Towards Luke, Timothy, and others, his companions and fellow-labourers, how does his large loving heart flow out! What a master-piece is his short letter to Philemon, and how it exhibits his gratitude for all done to himself and other saints! “For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother” (ver. 7). We cannot help quoting his words concerning another saint immortalized by Paul's gratitude :-“ The Lord give mercy unto the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chain. But when he was at Rome he sought me out very diligently, and found me" (2 Tim. i. 16). His prison letters are full of gratitude to those who remembered him and helped him. Take one specimen from his Epistle to the Philippians. “But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well pleasing to God. But my God shall supply all your need according to his riches in glory by Christ Jesus” (Pbil. iv. 18, 19). These two truly great men were, then, grateful towards men for small favours, because they were grateful towards God for “ his unspeakable gift," and the boundless blessings treasured up in him. Look at David, as he went in and sat before the Lord, and said, “Who am I, O Lord God, and what is my father's house, that thou hast brought me hitherto P" “ The royal vine” (as Gurnal observes), “was weighed down by the rich clusters of gratitude," which hung on him so gracefully.

What a study is David at this auspicious hour: the ward of Providence, the trophy of grace, the theme of prophecy, the heir of glory! How he celebrates these wonders with his sweet-sounding harp! Listen also to him when God had delivered him from all his enemies, when in old age he remembered how “ God's gentleness had made him great.” “I will love thee, O Lord my strength;" “I will call upon God, who is worthy to be praised;" “ The Lord liveth, and blessed be my rock, and exalted be the God of the rock of my salvation.”

Another noble outburst of gratitude, perhaps the noblest of all, was, when