power over me-no power, either as heaven or as hell, to attract or repel! To assist our conceptions, we should take in all that Scripture has said on this subject. Think of the state of man in innocence. Imagine Paradise; or look at the wide and diffused beauty and grandeur of creation, as it is in many places at present. Add all these things together, to assist your minds in forming a faint emblem. Look at the great luminary of heaven, rising or descending. Last night, while thinking on this very subject, I was myself very much struck with its magnificent appearance, exhibiting, like its great Maker, splendour without effort,-like the glory of God, striking full on the imagination. Now heaven, we may be sure, is more glorious than all this. Combine all the pleasures of social intercourse and friendship-of advancing knowledge of communion with the Messiah. Take all this, when you are endeavouring to form an idea of heaven. "An inheritance reserved for you." Faith may say, "It is there now;" it is more than a mere thought; if the veil of flesh were withdrawn, we should now see it in all its glory. Our Lord says, a kingdom prepared for you." "I go to prepare a place for you." He would do it, no doubt, while absent from his disciples. This is very animating to a poor saint. "Inheritance or riches here, I have none; but then, I have a part of what is somewhere else, like an estate in a different part of the world." So a poor saint, when he takes an account of his condition, and finds himself depressed or afflicted, he must take into account the riches "reserved in heaven" for him. He may look on the parks and mansions of nobility or royalty, and think himself in a miserable plight. His cottage has poverty inside and outside and on all sides; but in the perfect sobriety of humility, he may look on the wall or park of the rich, blazing with pomp, and think himself the superior-the richer man. He may be sometimes tempted to envy, but he recollects that the possessor of that house or park has no fear of God. He has, therefore, no reversion any where else; but "I have," he can say. Here is poverty and wretchedness, but there is something else reserved for me-something so magnificent that there is no need of the sun. God there reflects his glory, though it is not in my hands, and mortal hands could not grasp it;-and it is not here, for it cannot come down to this region of darkness and dust. "Reserved." It cannot be washed away. It often happens, in this world, that the proper heir is sadly spoiled; but no "thieves can break through and steal" there. Our Lord recommends it on this very account. And all who are there are too rich to take away the possessions of another. No saint need take another's portion. It is a paradise where they may take the fruit of all the trees-not one excepted; but through eternity they will not be able to taste all. It is reserved under the divine care. Nothing can grow worse for being touched by the finger of God; the eye of God shining upon it, and communicating its own light and glory. And his beneficent attention is fixed on all that will inherit it, as well as on that which is to be inherited, otherwise it would be an imperfect friendship. This inheritance will be continually improving: it cannot be under such agency without doing so. If saints stay a little while longer on earth, their possession will be richer than now-something is going on, though not seen on earth. It was only in vision that the New Jerusalem descended from heaven. At all events, it will be ready when they go to possess it. That is the grand thing-to be as they should be, when they come to possess it. If this text refer to all the saints, it must refer to the Last Day, when the whole train of saints shall have passed through this world. But, then, every man has his last time: some are very near it— the veil is just moving-they see it beginning to move, and feel a vivid expectation that they shall soon see all that the saints on earth desire to know. Good men are making themselves ready for this event. Many people here are full of joyful expectation of receiving earthly possessions; but how much more reasonable is the christian's joy. The worldly young man and the child of God may be of age at the same hour; if they could interchange thoughts, what would the rich man think of his joys, and the christian of the rich man's? "Who are kept." The divine power must keep the men as well as the possession, or else, while here, they would lose the inheritance there. Yes, the child of God would give up his hold of heaven if God did not keep him. Think of the deceitfulness of the heart-the temptations of Satan and of the world-he would let go the golden chain fastened to the gate of heaven, but God will not let him go. If christians were not kept by "the power of God," their inheritance would only be an eternal monument whose it should have been—a perpetual record of their perdition. What will those men feel who might have had a share in this inheritance, but would not! Fishponds, May 31, 1818. CONSISTENT TEACHING. BY THE REV. JAMES SMITH. "Teachest thou not thyself?"-Rom. ii. 21. We all need teaching; but, generally speaking, we love to teach rather than to be taught. We instruct others, but neglect ourselves. This is true of preachers and Sabbath-school teachers especially, and the language of Paul may be addressed to many of us, "Thou that teachest another, teachest thou not thyself?" Let us endeavour for once to be impartial, and look at this point closely, soberly, and seriously. Thou teachest others to be temperate, but indulgest thyself far beyond what nature requires. A variety of dishes must be provided, glass after glass is taken, and, if positive intoxication is avoided, conscience has learnt to be silent, and all passes off as well. If two invitations are given, one to plain homely fare, where the spare time will be taken up in prayer and praise, or godly conversation, and another to a sumptuous table, where dessert and wine will occupy the spare time, or conversation about ministers, or some common topic, will engage the attention, which will be preferred? "Teachest thou not thyself?" Thou teachest others self-denial, but dost not practice the same thyself. Others are exhorted to make sacrifices,-to work for God,-to earn that they may give, to give even out of their poverty; but the teacher is paid for all he does, and gives little or nothing. Not a journey does he take without some remuneration; not a sacrifice does he make, not a power does he overtax. He talks freely, urges warmly, illustrates eloquently, argues fervently; but he is ranked among some whom our Lord ad dressed, "They say and do not." Reader, is this at all like you? "Teachest thou not thyself?" Thou teachest others to be humble; but is humility thy characteristic ? A proud man in the pulpit preaching humility, or a proud teacher in the class teaching humility, what an anomaly! And yet there are such things. They talk about humility; but their general bearing, their conduct towards others, their evident self-importance, proves that they are not humble. They appear to say, "Others should be humble, I may be proud. Others should be meek, I may be haughty. Others should submit, I may resent. Others should forbear, I may avenge myself." Or, "Do as I say, not as I do." Can this be right? How must it appear in the eyes of God? Preacher, teacher, professor, art thou proud? Is there the proud look? The haughty manner? The contemptuous sneer? The cold, distant, self-important bearing? Can this be approved of God? Will this pass the scrutiny of the Most High? Will the Holy Spirit fill thy heart, or consecrate thy body as his temple? Is it any wonder that you meet with no success? "Teachest thou not thyself?" Thou teachest activity for God and immortal souls; but the pipe, the parlour, the light volume, or some scientific pursuit, occupies thy time and attention. Others should go out into the streets and lanes of the city, and into the highways and hedges;-others should visit the sick, relieve the poor, warn the rebellious, expostulate with the backslider, and carry the gospel to every creature; but you have not the tact, the talent, the time, in one word, you have not the disposition. If you would, there is very much that you could do. Indeed, none of us know what we can do until we try. The slothful man saith, "There is a lion without; I shall be slain in the streets. There is a lion in the way; a lion is in the streets." A likely thing-"A lion in the streets!" No, no, it is idleness, the sloth and the love of ease is in the heart. Be active thyself, or say nothing about it. Never blame others, except you set them the example. "Teachest thou not thyself?" Thou teachest, it may be, close walking with God; but, like Peter, followest afar off thyself. What, is it good for others to get near to God, to live as under his eye, to speak always as within his hearing, and to endeavour to commend themselves to Him in well doing, as unto a faithful Creator; and can it be well for thee to live at a distance, to forget his presence, to speak as if he heard thee not, and to walk as though he regarded not thy conduct? Many talk of close walking who know but little about it. They are seldom closeted with God. They realize but little of his presence. They receive but few communications from him. They are but seldom thirsting for his presence. Alas! the frivolous conversation, the worldly spirit, the careless manner, and the want of conformity to God, tell a tale which cannot be well misunderstood ! Thou that urgest others to walk closely with God, "Teachest thou not thyself?" Thou teachest also the importance of gospel ordinances; but are they prized by thee? Do you frequent the prayer-meeting and the weekly sermon? Or, will a little weariness, a short distance, or a slight indisposition, satisfy thy conscience as furnishing a sufficient reason for thy absence? If gospel ordinances are important, let them be treated with respect, and be observed with punctuality. Have you been baptised on a profession of your faith? Why not? Do you regularly attend at the Lord's table? Is your place in the sanctuary regularly occupied? If ordinances are means of grace, do you not need grace? If you need grace, ought you not regularly to use the means through which grace is communicated? If you do not regularly use the means, is it not evident that you do not desire the grace you need? If you teach at all, you should teach the value and importance of gospel ordinances; but if you do so teach, you ought to be very careful to corroborate by your conduct what you teach with your tongue. "Teachest thou not thyself?" Thou teachest that a man should be prepared for death, or stand ready for the coming of his Lord. But are you prepared to die? Are you ready if the Bridegroom should come? Are you watching, waiting, and working? Do you live above the world, distinct from the world, aiming always to glorify God in the world? Is your hope laid up in heaven? Can you prove that your treasure is there, because your hearty hopes and affections are there? Are you like the loving bride, who sighs, desires, and longs for the return of her beloved bridegroom? Are you looking for that blessed hope, even the glorious appearing of the great God our sworn Saviour, Jesus Christ? Or, are you living in the world, pleased with the world, scraping together the yellow dust of the world, and feeling the greatest reluctance to leave the world? Would the news of the Lord's coming to-day, or to-morrow, be unpleasant to you? Search, look, and allow me to ask, "Teachest thou not thyself ?" My dear brethren, this subject requires our most solemn and serious consideration. Much that is seen by ourselves, and said by others, demand that we should pay attention to it. How can we teach others consistently, if we do not teach ourselves? How can we reprove others for intemperance, if we take as much or more ourselves? How can we preach “Owe no man any thing," if we contract debts and neglect to pay them? How can we urge others to be meek and lamb-like, if we are passionate and roar like lions? How can we exhort others to self-denial, if we indulge ourselves in pampering our appetites, in costly apparel, in expensive journeys, and unnecessary furniture? How can we reprove others for inactivity, if we are dull, lifeless, and dronish? How can we urge others to liberality, if we are close-fisted, covetous, and lovers of filthy lucre ourselves? In a word, how can we reprove any sin, if we indulge in it,exhort to any duty, if we neglect it, urge to the attainment of any excellence, if we disregard it, or be of much use, either to the world or the church, except we live up to our profession? Holy Spirit! come down in all the fulness of thy power upon all our pastors, preachers, and teachers, and so sanctify, influence, and transform us, that we may teach what is truth, and practice what we teach; that we may profess what we believe, and conform our lives to our profession, for the dear Redeemer's sake! Amen. Byrom-Street, Liverpool. THE PRESENT AND THE FUTURE. BY THE REV. J. BERG. "For now we see through a glass, darkly, but then face to face."-1 Cor. xiii. 12. In the present state of being, man is endowed by his benevolent Creator with organs of vision, through which he discerns objects in the material world, and beholds the works of the Lord. How exquisitely adapted is the eye to light, and light to the eye; on its mysterious retina images are reflected, by which they are conveyed to the soul. What living forms of beauty and grandeur are let into the soul through this material window. Who has not been charmed, and even transported to ecstasy, whilst beholding earth's magnificent scenery,-the rich landscape, the lofty mountain, the emerald valley, the ponderous rock, the transparent lake, the mighty ocean, the fleecy cloud fringed with gold, and all the pleasing variety nature presents? If that window be darkened, how great is the darkness. The plaintive strains of him who felt it are singularly expressive, "Seasons return, but not to me returns Day, or the sweet approach of ev'n or morn, "Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun." Man, however, is not dependent on material organs for the discernment of immaterial subjects: the soul can look at these without its material window, and, frequently, when that is quite obscured, it acquires a greater power to behold and contemplate,-perception is more vivid, imagination more alive, and judgment more correct. But for the quenched vision of the immortal bard, it is questionable whether the sublimest poem in the English language would have existed. How wondrous, then, must be the power and capacity of the soul when stripped of its encumbering clay. The medium through which we perceive heavenly things is faith, and with it "we now see through a glass darkly." But the defectiveness of vision does not alter the grandeur and reality of the objects themselves. The worlds of matter floating in space, although at an almost infinite distance, and dimly seen, are just as majestic and stupendous as though near and perfectly seen. And the great things of God, however remote from our senses, and seen only through a clouded glass, yet are as really grand and glorious as though proximately and perfectly beheld. Among the things now imperfectly seen may be specified, The character of God. We form some idea of this from his works and his word, and the conclusion is, that it is great, glorious, abundant in goodness, loving-kindness, and truth. Yet how little, after all, do we know of the Divine Being. "Canst thou by searching find out God ?" His being and perfections cannot be grasped by finite minds. Who, then, can understand Him to perfection, or speak of Him as he is? The mysteries of Providence. It must be confessed by every reflecting mind, that the government of God, in regard to the affairs of men, is mysterious, and often inexplicable; though "righteousness and judgment are the habitation of his throne," yet clouds and darkness are round about him." If we attempt to investigate, we are humbled and confounded-difficulties meet us in every direction,-in the reign of oppression, the triumphs of Satan, the depression of the church, the prosperity of the wicked, and all the apparent discord and disorganization pervading universal man. Yet there can be no discrepancy in the divine proceedings. "God hath done all things well." "Just and right is He." "Now we know but in part." The scheme of human redemption. The system of mercy developed in the gospel, is not only the most glorious, but the most interesting subject which can be contemplated. The incarnation and sufferings of Jesus, the transactions of Calvary, and all connected with the eventful history of the Man of Sorrows, are themes on which mighty and sanctified minds have dwelt with peculiar delight; "which things the angels desire to look into." This subject some see no beauty in: "for the preaching of the cross is to them that perish foolishness." But a sanctified believer has a view of redemption he comes to the cross, and looking up to the Crucified One, exclaims, "He loved me, and gave himself for me.' From that hallowed spot he looks over the fields of revelation, and, even with the present imperfect vision, beholds wondrous things. Yet still he knows but in part, because " now he sees through a glass darkly." The glories and felicities of heaven. In the volume of inspiration there are descriptions given of future blessedness, which are suited to man's present faculties; and some of these are so vivid and beautiful, that the imagination can soar no higher. The city of God, the New Jerusalem, with walls of jasper, with gates of pearl, and streets of gold; living fountains, a crystal river, a great white throne, deathless joys, and supernal |