witnessing no fruits of his labours. When such a calamity befalls him at such a period, he is tempted to doubt the validity of his commission to labour in the word and doctrine, and to relinquish the ministry altogether. Isaiah, the prince of the prophets, met with no tokens of the divine approval-no seals of his divine commission, in the discharge of his prophetical functions. His ministry proved an entire failure, so far as he could judge; and yet he felt it as a bitter trial, and actually complained of it to God, though it was no more than he was bid to expect on his investiture with the prophetical office (Isaiah liii. 1, 6, 8-13).

Jeremiah, also, who was sanctified and ordained a prophet unto the nations from his mother's womb, was sorely grieved when he saw that the people, instead of receiving the word of the Lord, mocked and derided him daily (Jer. i. 5; xx. 7-10), and he positively resolved to labour no more, and even cursed the day wherein he was born (Jer. xx. 14, &c.) Notwithstanding God expressly told him when he gave him his commission, that all the princes, priests, and people of the land would fight against him (Jer. i. 18,19). He, however, soon found, by painful experience, that it was impossible for him to find the slightest relief from his troubles by deserting the work to which he had been appointed by God himself (Jer. xx. 9); nay, more, he was not long in discovering that it was unspeakably more difficult to remain silent than to preach in the face of universal opposition. Like the royal Psalmist on some similar occasion, he felt that, while he refrained from publishing the word of the Lord, his heart was hot within him, and it was pain and grief to him, so he must speak, that he may be refreshed. "While I kept silence," says the Psalmist, "my bones waxed old" (Psalm xxxii. 3); and Jeremiah, in similar circumstances, said, the Lord's "word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay" (Jer. xx. 9). Poor Jeremiah! He was like a man in a burning fever-uneasy, and in a continual agitation, while he remained silent. He could not possibly stifle and suppress the word of the Lord in his heart, which, like a burning fire shut up in his bones, glowed inwardly, and must have vent, as it could not be smothered.

How striking was the power of the spirit of prophecy in those who were influenced by it! It overcame all their fears and corruptions. A holy zeal for God did eat them up, and made them forget themselves. How beautifully was this exemplified in Isaiah, David, and Jeremiah! Though strongly tempted by the discouragements they met with, to relieve themselves from the onerous burden of proclaiming the word of the Lord to a rebellious people, yet their convictions soon triumphed over all such temptations, and they felt as Paul did, when he said, Necessity is laid upon me; yea, woe is unto me if I preach not the Gospel." Such, I conceive, must be the uniform experience of every faithful minister of the Gospel in like circumstances. It is, however, given to them not to hearken to the temptation of deserting their post, but go on in their duty, notwithstanding all their discouragements,

for this is more thank worthy or acceptable with God. For the disburdening of their minds, and the strengthening of their hands, it is permitted them to pour their complaints into the ears of their God and Father in Christ, saying, “ Lord, who hath believed our report, and to whom is the arm of the Lord revealed?" and they shall receive comfort concerning their labours that they have not been altogether in vain, though the issue of them be hidden from their observation. As was the case with Christ, their great Exemplar, so it shall be with them; they shall be assured that, though their ministry be in vain, as respects their hearers, yet not as to themselves, for their judgment is with the Lord, who will justify them, and bear them out, though men condemn them, and run them down, making them truly glorious in his sight; and they shall know that, though judgment (the truth) be not brought forth unto victory, nor the works of God to perfection by their instrumentality, yet both are with the Lord, to carry them on, and give them success according to his purpose in his own way and time. The design of God's dispensations to them is to discipline their minds and prepare them for the glory that awaits them at his right hand; and he does this more by mortifying them than by gratifying their humours.

It is some time ere they learn that duty is theirs, and events are God's; hence they feel more anxious for the success of their ministry than for its faithful discharge; overlooking the fact that the one is the Spirit's work, and the other their's. Being under the constant teaching and guidance of the Spirit, they are eventually led to see, that it is their's by the open and unreserved manifestation of the word of truth, to commend themselves to every man's conscience in the sight of God, remembering that God hath said by the mouth of his prophet Isaiah, "My word shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it " (Isaiah lv. 11); and at last they perceive that, as the Lord's people after they are called, by the ministry of the Spirit, to his eternal kingdom and glory, are also called to live by faith, and walk by faith, and not by sight (Heb. ii. 4; Rom. i. 17; 2 Cor. v. 7). So they are called to exercise faith in the promise of God, that his word shall prosper in the thing whereto he sends it, whenever they proclaim it to their fellow-men; and, in the absence of any visible effect, to believe that it has, notwithstanding, subserved Jehovah's purpose, as will be seen at that great day, when the hidden things of darkness will be brought to light, the counsels of all hearts disclosed, and every faithful steward of the divine mysteries receive praise of God (1 Cor. iv. 5).

Then shall every dark and mysterious dispensation be made as clear as noonday, and the truth of the apostle's declaration be seen by all the faithful, "All things work together for good to them that love God, to them who are the called according to his purpose" (Rom. viii. 28).

Harewood, 12th Feb., 1846.

JoSHUA LAYCOCK.

ANSWERS TO INQUIRERS.

MARY, LEICESTER.

ART thou troubled, Mary? Ah, all is well. Thou art removed from one place dear to thy remembrance-for Bethel-spots must be dear— but still thou art just as near, and quite as welcome, to the feet of Jesus-thy Jesus. Yes, he is thine-thy very own. Cheer up, for the clouds shall disperse, and the Sun of righteousness assuredly burst through.

PHILIPPA, DEvon. AND you, too, among the troubled ones? What a mercy, though you don't think so. Yours is a trying case-very close, very keen; your plan-your only successful plan-will be to consult "Mary's" Physician. Now, be very explicit; tell him the worst of the case; keep nothing back. Don't think him harsh; it's all fancy. He is kindness-tenderness-itself; his seeming roughness or indifference is only to test you, and draw out your heart. When he has heard all you have to say, he will prescribe for you with such sympathy and affection as will quite overpower you; and you will be sure to want to go again.

ESTHER, STOckwell.

ESTHERS are very dear to the Lord, although they may have very trying circumstances to pass through. Thy case is touching-weakness itself in body, and the mind agitated with fear lest Jesus be not thine. Well, think of thy namesake. How critical her position; very near to the King, yet afraid to speak with him-at his door, but trembling to enter. But she did enter, and that with such doubts and such apprehension, as to exclaim "I will go in unto the king, which is not according to the law, and if I perish, I perish." Oh, blessed resolve! God help thee to test it, dear Esther. He has left it on record on purpose to encourage thee, and such as thee. As we have been advising Philippa, so would we suggest to thee: to be very plain in the matter. All that thou wouldst love to tell out to some dear friend, say to the Lord. Yes, talk to him. Never mind thy feelings of misgiving; the Lord the Spirit keep thee from looking at thy feelings-thy tremblings-thy doubtings. Esther of old dared not look at these. She had an object in view-a petition in her heart; her aim therefore was to make this petition known; hence she goes to the King, and to the King alone. The King listened to her tale, and that is just what King Jesus is waiting for-to hearken to the tale of woe that is now pent up in thy bosom. May the Spirit give thee strength and courage to pour it out; and thou wilt soon know what the sweet flowings in of love are; for Jesus is most assuredly thine.

THE EDITOR.

THE CHURCH-AND WHAT IT IS.

(Continued from page 104.)

WHEN We consider the fiery disputes which took place about the time of keeping Easter, and other equally trifling points, it is certainly not probable that such a custom as the baptizing of infants, should have crept in, and have been generally received without having attracted some notice. Although from circumstantial and indirect proofs from the Holy Scriptures I am in my own mind perfectly satisfied that the children of believers should be baptized in their infancy, and that especially as a token by the parents of their dedication to the Lord of those " gifts and heritages" which they have received from him; yet I am free to confess, that so much is plausibly to be said on both sides of the question, that I would not quarrel with any Christian man on the subject, if he does not substitute the outward form of baptism into the place of Christ. If mere water-baptism is made the ground of union, and not life-union to Christ witnessed and wrought in the heart by the eternal Spirit, then I would desire to set iny face most decidedly against such a system, which would substitute a mere form for a living principle. I will give Milner's concluding remarks on the subject:-"I am under the necessity of concluding that the antagonists of infant baptism are mistaken; yet I see not why they may not serve God in sincerity, as well as those who are differently minded."

The greatest evil lies in the want of charity, and in that contentious eagerness, with which singularity in little things is apt to be attended. Truly good men have not always been free from this.

I cannot avoid giving the following letter at full length, as it touches well on two or three practical points, which are equally important in our own day; and as my endeavour has been to make these papers practically useful, I do not think it will be at all out of place :

Cyprian to Eucratius his brother. Health. Your love and esteem have induced you, dearest brother, to consult me as to what I think of the case of a player among you who still continues to instruct others in that infamous and miserable art, which he himself hath learnt. You ask whether he should be allowed the continuance of Christian communion ? I think it very inconsistent with the majesty of God, and the rules of his Gospel, that the modesty and honour of the Church should be defiled by so base and infamous a contagion. In the law (Deut. xxii. 5) men are prohibited to wear ferale attire, and are pronounced abominable; how much more criminal must it be, not only to put on woman's garments, but also to express lascivious, obscene, and effeminate gestures, in a way of instructing others! By these means, boys will not be im

M

proved in anything that is good, but absolutely ruined in their morals. And let no man excuse himself as having left the theatre while yet he undertakes to qualify others for the work. You cannot say that the man has ceased from his business, when he provides substitutes in his own place, and furnishes the playhouse with a number of performers instead of one, and teaches them, contrary to the divine ordinances, to confound, in their apparel, the proper and decent distinctions of the sexes, and so gratifies Satan by the defilement of the divine workmanship. If the man makes poverty his excuse, his necessities may be relieved in the same manner as those of others who are maintained by the alms of the Church, provided he be content with frugal and simple food, and do not fancy that we are to hire him, by a salary, to cease from sin, since it is not our interest but his own that is considered in this affair. But let his gain by the service of the playhouse be ever so large— what sort of a gain is that which tears men from a participation in the banquet of Abraham, Isaac, and Jacob, and leads them from their miserable and ruinous feasting in this world to the punishment of eternal famine and thirst? Therefore, if possible, recover him from this depravity and infamy to the way of innocence and to the hope of life, that he may be content with a parsimonious but salutary maintenance from the Church. And if your Church be insufficient to maintain its own poor, he may transfer himself to us, and he shall here receive what is necessary for food and raiment.

"He must, however, no longer teach his pernicious lessons; but himself endeavour to learn something from the Church that may be useful to his salvation. Dearest son, I wish you constant prosperity."

These arguments of Cyprian against plays, apply equally in the present day. To encourage the theatre, is but to encourage a system that is involved in, and tends to, every kind of profligacy; and if it be not of the world, I know not what is; it seems to me a matter of impossibility that any one born of the Spirit can continue to take pleasure in such amusements. On the other hand, we must not suppose that to abstain from the theatre, and other similar frivolities, constitutes the individual a Christian; for there are many persons who, merely from a sense of the moral evils connected with such things, would avoid them, and make this their abstinence a wretched garment of self-righteousness, in which they try to wrap themselves, and say to others, "Stand by, for I am holier than thou."

The usual argument brought by the advocate of the theatre, cards, &c. is, What harm is there in them? To this we would reply, first, in a moral point of view: the bad and evil passions and tempers they tend to draw out further, in a religions point of view, we would reply that the precept to the child of God is, that whatever he does, he is to do all in the naine of the Lord Jesus (Col. iii. 17); and I cannot, in the slightest degree conceive how any Christian can pursue such objects in the name of his Lord and Master, and for his honour and glory.

Milner's remarks on this subject are so appropriate, that I shall add a short extract :—