be against us; and say with the Psalmist, "The Lord is on my side; I will not fear what man can do unto me;" and with Paul, "Who shall lay anything to the charge of God's elect? It is God that justifieth" (Rom. viii. 33).

"Peace with God by the blood of the cross " is the removing of that cause of wrath, sin and transgression. Sin, my dear friends, is "that abominable thing that God hates "-that which God cannot look upon. Peace with God in the blood of Jesus Christ, is taking that sin away by casting it into the depths of the seathe atoning blood of Jesus Christ. That which gives peace with God must give peace to your conscience. It is that blood alone which can give peace.

Not all the favours of men, or the smiles of men, or the esteem of men, can give peace to an accusing conscience-"gnawing worm!" But when the blood of Christ is brought into the court of conscience, then there is peace, then there is comfort, then there is happiness. "And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement (Rom. v. 11.) Where there is that peace of conscience, all fear is removed. We look at God through Jesus Christ; ah! dear friends, we look at God through our Lord and Saviour Jesus Christ, "the Prince of Peace." This is not a false peace, but a righteous peace. Then we live at peace with the church, and at peace (as

far as possible) with all men.

A third principle is love, and joy, in the revelation of the Holy Ghost,—joy in salvation, joy in pardon, joy in righteousness, joy in peace, joy in intercourse with God, "joy in the Holy Ghost." These are some of the principles of this kingdom.

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Then there must be subjects connected with this kingdom. Who are they? Who are the subjects and members of this kingdom on earth? We can only say, those who have sought for, and felt the kingdom of God in their heart and soul. For these things regulate the faculties of the soul, and under their influence we give our hands and our hearts to Jesus; we yield ourselves" to Jesus the Lord of life and glory 66 as those that are alive from the dead, and our members as instruments of righteousness unto God." (Rom. vi. 13.) Now when this is the case, there is a meetness for the upper kingdom in glory. I think the Lord has this in view when He says, "Lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through and steal: for where your treasure is, there will your heart be also." (Matt. vi. 20.) Therefore, "seek ye first the kingdom of God and his righteousness; and all other things shall be added unto you.'

The heavenly kingdom is, therefore, an object which we should be looking for, praying for, and anticipating to enter. Such is the great prize set before us, and which we are directed to keep in view, "Looking unto Jesus, the author and finisher of our faith."

Ah! what a kingdom is that !-light, purity, riches; without crosses, without losses, without pain, without sorrow, without suffering, without death. What a kingdom of liberty! what a kingdom of devotion and uninterrupted bliss! what a kingdom for "glory, honour, immortality, and eternal life!" Oh 'tis worth seeking!

Shall we look into the second particular? "Seek ye first the kingdom of God," &c. If you and I see a person seeking diligently for a thing, and we ask him why he is doing so, he will say, "Because I want it." The faithful shepherd will not lose his sheep for want of seeking; the lost piece of silver must be found, &c. This is just the case of a soul that is really seeking the kingdom of God's grace on earth, and God's glory in heaven. "I want it, for I am poor; I want it, for I am weak; I want it, for I am helpless; I want it, for I am ignorant, blind, and naked." Where there is want, there is more than the performance of a formal round of duties, and being satisfied therewith. People may perform their devotions such as reading the Bible, forms of prayer, &c., like an automaton, and be satisfied; but a hungry soul wants food, and cannot rest satisfied without. Seeking is the remedy. The language is adapted to us,-" Seek ye first the kingdom of God, and his righteousness. Let me appeal to your consciences, my hearers. Are you seeking these things earnestly, diligently, constantly? If so, Jesus Christ says, "They that seek shall find."

But how are we to seek for these things? By faith in the Lord Jesus Christ, and looking to the power and teaching of the eternal Spirit, who will lead us into all truth, that we may feel, and taste, and handle from day to day, till we arrive in heaven.

There are two ways of seeking-a right and a wrong. Israel sought not in a right way; for what says the gospel,- "But Israel which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God." None will attain to the kingdom of God in that way. "There is a way that seemeth right unto a man, but the end thereof are the ways of death" (Prov. xvi. 25.) And again, "If a man strive, yet he is not crowned except he strive lawfully” (2 Tim. ii. 5.) And to seek for salvation and glorification, by the works of the law, is seeking unlawfully. It is to set aside the work of Jesus Christ.

Then which is the right way? By seeking it through the blood and righteousness of Jesus Christ; by praver; by the Holy Ghost. Then seek this as the primary thing.

We have got our various concerns in life to attend to, and let us ask for grace to enable us to be faithful and diligent in the performance of them, but still "seek first the kingdom of God and his righteousness; and all these things shall be added unto you."

Thirdly, we have the blessed conclusion, the encouraging promise," All these these things shall be added unto you." "For your heavenly Father knoweth that ye have need of all these things." God provides for his creatures. "Behold the

fowls of the air; for they sow not, neither do they reap, nor gather into barns ; yet your heavenly Father feedeth them. Are ye not much better than they ?" We are taught to pray, "Give us this day our daily bread;" therefore we should wait upon God according to his word,-" Casting all your care upon him, for he careth for you" (1 Pet. v. 7.)

How beautifully our Lord has put the language-" your heavenly Father." You that are fathers, know that your children want care, feeding, clothing, instruction, &c., after they are born, and, will, if you are good fathers, do your duty towards them in all these respects. But our heavenly Father is above all earthly fathers. He knows our wants before we ask, and our ignorance in asking.

And as children may want what is not good for them, and the parent refuses to give it, so God will give us those things only that are for our good.

"Whate'er consists not with thy will,
Lord, help me to resign."

Have you ever prayed in that way? I have, often, and think it is good to do so. The last idea (and I like it) is, added unto you-" All these things shall be added unto you." This addition forms no part of your heavenly portion, which cannot be lost, like riches that "make themselves wings, and fly away." But those things that perish in the using'-here to-day, gone to-morrow, they are little additions which we shall be able to slip away from, or drop as a bundle, when God says, "Come up higher." These additions are not for an eternal world; but let us see God in them, and then I am sure there will not be a bit of bread on our table, or a garment on back that we shall not thank and praise him for. We shall bless him for those things that perish in the using as well as for those eternal "spiritual blessings, in heavenly places, in Christ Jesus."

God bless what has been said, for his name's sake. Amen.

(Taken down by W. A. Adams, a member of the church.)

WHAT a mystery is the Christian's inner life! Like the diver in the diving-bell, he is surrounded by destructive elements, yet he lives. The secret is, he receives life from above.

THE FRUIT OF THE SPIRIT-TEMPERANCE.

AFTER a somewhat lengthened silence, owing to the pressure of other engagements, we resume the pen to finish our remarks on the "Fruit of the Spirit"—a subject in which we have found some measure of profit to our own soul, and we hope it has also been of some little benefit to the readers of the Voice of Truth. For if ever there was a time in the history of the church of Christ when it was specially important that these fruits should be cultivated in the experience, and manifested in the spirit and conduct of the members of that church, it is the present; inasmuch as it painful to witness the strifes and divisions that abound on every hand. Professed members of the same fellowship, instead of walking together in love, and thereby edifying one another, bite and devour one another, and by so doing consume each other's spiritual comforts, and hence become lean in their souls. Instead of sowing to the Spirit, they sow to the flesh, and consequently reap what they sow.

And here we may be allowed to say a word on a subject that has for some time occupied our thoughts, having been forced upon our attention in more than one instance. Churches get into a lukewarm, divided state,—the minister leaves them, and then as a consequence they need a successor, and it is perfectly right that they should use every lawful effort to obtain one. But there is another matter that should engage their attention and efforts at the same time, that is, to purge out the old leaven of malice and wickedness, that they may be a new lump, to receive a new pastor as the gift to them of the great Head of the church, and be ready to co-operote with him in the arduous labour to which they have called him. Instead of this, they too often go on in their old course both in spirit and conduct, with the vain expectation that when they obtain a new minister he will put them all right in a few weeks, as though the man were in possession of some magical or mystical power by which he could command the unclean spirit to depart with a word, and with a touch make the wilderness and the solitary place to bud and blossom as the rose. We readily admit that very much depends, under God's blessing, on the gifts, spirit, and example of a Christian pastor, in promoting the prosperity of a Christian church; nevertheless, a man may be endowed with the gifts of Paul, possess the spirit of John, and be as exemplary as James, and his labours will to a great extent be thrown away upon a people in a state of division and confusion. If the seed of the kingdom is to vegetate, grow, and bring forth good fruit, the soil must be prepared to receive it.

With these few observations, we now turn our attention to the ninth fruit of the Spirit-Temperance. In our last paper we considered its influence upon the principles and experience of the child of God. We now propose to look at it as it affects the energies, the passions, and the appetites of those over which it exerts a saving and salutary power. Solomon exhorts us to do with our might whatsoever our hand findeth to do, and Paul assures us "it is good to be zealously affected always in a good thing." We think these two scriptures are sufficient to teach us what should be the motive and design of all true Christian effort for the good of the church and the world. The one implies that the labourer in the cause of Christ has a subject so deep and comprehensive, connected with an object so vast and important, and connected with results so blessed and glorious, that all his powers of mind and body should be called forth into arduous exercise in the endeavour to defend and advance it. While the other passage teaches and guides these energies into a right channel, and directs them to a right end, when the heart is under the influence of this spirit of temperance. There has been, and still is, a very great deal of fleshly zeal in the professing church. The spirit of castle-building has not yet become extinct. Young Melancthon thinks how he could convert the world if his seniors would but stand out of the way and let him come to the front rank! And many of the so-called elders, who have had line upon line in their experience to teach them better, and to make them sober, are often subject to fits of intemperate zeal. Oh what an amount of discipline is required to teach us all our helplessness, and to make us fully understand that success is not achieved by might nor by power, but by the Spirit of the Lord.

Further, this spirit of temperance will not only be seen in curbing ambition and directing zeal to a right end, but it will teach its possessor when and how to use this zeal aright. There have been a great many well-meant efforts thrown away, and even worse than that; the pearl has been cast before the swine with a good motive, but guided by little temperate wisdom. It has therefore been trampled under unhallowed feet, and the casket rent in pieces by the hand of persecution. Words fitly spoken, and delivered at a seasonable time, are "like apples of gold in pictures of silver." This spirit of temperance will teach us that there is a time to be silent, as well as a time to speak and act.

Secondly, this spirit exerts an influence for good over the passions of the soul, such as love and hatred, fear and courage, joy and sorrow. Man in this world is affected by circumstances, and it is right that he should feel under those circumstances; yea, he must feel, if they are to be the means of doing him good. The stoical doctrine that would turn him into a stone is contrary both to religion and common sense. But in the regenerate character there are two principles at work, -the good and the bad, flesh and spirit, the old man and the new,the law of life and the law of death; and this fruit of temperance balances the soul amidst these contrary and conflicting elements, by enabling it to maintain a calm and unshaken confidence in the promises of the divine covenant, and thereby ride safely through every storm. So far from not feeling, we are exhorted in the day of prosperity to be joyful. Whether this prosperity be outward or inward, we are to receive it as coming from a gracious Father, through the channel of redeeming mercy, in a spirit of deep gratitude and thankfulness, rejoicing in the possession of it, and then use it for the benefit of ourselves and others, with a single eye to the promotion of the glory of the Benefactor; and for this we need the spirit of temperance, or else the good we possess may to some extent be neutralized by coming into contact with our fallen nature. Jeshurun waxed fat, and forgat the hand that gave the blessing, and lightly esteemed the Rock of his salvation; and the Gentiles having been made partakers of rich spiritual blessings through the casting off of the Jewish nation, needed a solemn apostolic caution, "Thou standest by faith: be not high-minded,

but fear."

But on the other hand there is the day of adversity over against the day of prosperity; for, though a man may live many years and see some amount of good in them all, yet he must not overlook the days of darkness, for they too will be many; for

"Eternal Wisdom ne'er designed,

To give us always joy."

Because he knew it would not be for our real advantage always to have it, therefore the cup is sometimes filled almost to the brim with sorrow, and this makes the soul feel, in order that faith may be called into exercise; for where there is little or no feeling, there is very slender evidence that faith is working by love and purifying the heart from sin, which is the great end to be answered in all the afflictions which the child of God is called to endure. But there is a danger lest sense should prevail over faith, and prove like the pent up waters when they burst the barriers, and overflow the land; so this feeling may leak out first in repining, and then break out into rebellion; and here this spirit of temperance is needed to chasten it and keep it within proper bounds, so that the soul under its influence becomes quiet and submissive, like a weaned child, pouring out its griefs at the throne of grace, and breathing its sorrows into the ear of Omnipotence,

"Where nature shall have leave to speak,

And plead before her God;

Lest the o'erburdened heart should break,
Beneath the heavy rod."

And in this way we are taught not to be too much elated by prosperity, nor too much depressed in adversity.

Lastly, this fruit of the Spirit will exert an influence for good over the sensual appetites, by keeping them within proper bounds. There are many that live in this

world for their sole gratification: "What shall we eat? What shall we drink? And, wherewithal shall we be clothed?" is the object to which all their energies are directed, and for which all their time and powers are wasted; their god being their belly, and all their labour tending to the mouth. In such persons, the sensual has dominion over the spiritual; the body rules the soul, and drags down its noble powers, to wallow in the mire of fleshly lusts, like the swine in the pit. But this order is quite reversed where grace reigns, this exerts a power that beats down and keeps under the body, and teaches it how to use the good creatures of God's providence aright, by not abusing them. Here the Holy Spirit has dominion, and where he rules we need no outward pledge to keep us from the intemperate use of intoxicating drinks, inasmuch as this influence will be sufficient to make us temperate in all things,-in one thing as well as another,-eating as well as drinking, and drinking as well as eating. Where this great agency is wanting, it is sible to be very temperate in one thing, and magnify that almost to a saviour; and at the same time to be very defective on some other points. We confess rather to a preference of beholding a little more symmetry manifested in the character, in carrying out the circle of moral and Christian virtues, and this spirit of true religious temperance will shine in them all.

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We have now brought our remarks on this precious cluster of spiritual fruits, to a close. The apostle adds, "Against such there is no law," because those who possess them shew that the law is written in their hearts, by the power of the Holy Ghost. May we all of us abound in them more and more, until we are brought to the place and state where the spirits of just men are made perfect in knowledge, holiness, and joy.

atworth.

THOMAS NEWBOLD.

HELP FOR THE HELPLESS.

BY W. OSMOND, HOXTON.

"Fear not, I will help thee."-Isa. xli. 13.

THE speaker of these words is our covenant God, and his word is always true, his word abideth for ever. They are words of infinite thought, of wisdom, determination, purpose, and sovereignty, of comfort and consolation. The glory of God is comprehended in the words, " Fear not," &c. These are not words of a powerful being merely, but the words of our Father, the nearest relation. The written word expresses the thoughts of God to his creatures, but these words express the love of God to his children, through the precious Word, Jesus Christ. Blessed God, speak these words to our souls, and all is well. I suppose these words are for the "fearers." God's people often tremble and quake at a very little, weakness and timidity are very much among the babes in grace, yes, and with those of riper years, and sometimes are felt even among the fathers and mothers in Israel. There is a tendency in God's beloved ones to look at themselves and around themselves, with their own eyes and in their own light,-afraid of this trouble and that affliction, afraid they shall not hold on and hold out to the end, fearful of themselves and of their foes, but let this word of grace come to the soul by God the Holy Ghost, away go our fears, away our foes. No word so powerful as God's word of love to his people, and it answers at least three ends: salvation from fear, the scattering of foes, and the glory of God. If any of God's fearing ones should read this, and be desponding, let me tell them God only can deliver them from fear, and enable them to trust in his dear name.

There are, I think, nearly eighty "fear-nots" in God's word, and this proves to me that God knows well all the cases, conditions, and circumstances of his people; a "fear-not" for all ages, old and young, high and low, rich and poor, all the election of grace.