those aids which, without these acts of trust and confidence, would be withholden-He gives strength, he gives resolution, he gives courage, he gives comfort, he animates and quickens, he supports and upholds He giveth more gracemore faith. He enables the believing mind to view still more fully, and realize still more sensibly, the great truths and objects which have been described. He gives the comfortable and sweet recollection of the effects of this grace; till, at length, a victory over the world is rendered, in a great measure, habitual; and the Christian is enabled to "live by faith and not by sight." He ac quires a kind of sacred habit of looking to eternity, for the motives and the reward of all his actions. Faith surrounds him with the realities of a future world, and presses them on his view. The light of eternity seems to shine on every thing he beholds, and it appears little or great, valuable or worth less, desirable or detestable, just as by this light it is represented. Let us now very briefly advert to a few particular instances, in which the truth of our statement is exemplified, that thus it may be, at once, the more clearly illustrated and rendered the more practical. 1. An excessive attachment or devotion to the lawful business or possessions of the world, shall furnish one example. These, as already intimated, are most dangerous enemies to our spiritual prosperity-They are apt to engross those thoughts and affections which ought to be employed on higher and more desirable things. But when viewed in the light of faith, they lose their fascinating charms. They appear, not as our portion, but as our trial. Faith represents to us the present life only as pilgrimage" Let this be made a reality to the soul, and the riches of this world will appear desirable, VOL. VII.-Ch. Adv. a chiefly as they may serve to increase our usefulness, and thus contribute to forward our journey heavenward, and to help our fellows on the road. They will appear dangerous-awfully dangerous-as far as they have a tendency to make the believer forget his destination. He will, therefore, view wealth as he views a doubtful friend, and will be jealous how he trusts it with his affections. The high and unspeakable glories of the heavenly state, which faith presents to his mind, tarnish the most splendid possessions of time-Their value is sunk; they appear unworthy of high affection: they are seen to be base and mean, in comparison with the possessions to which the believing mind aspires. In the light of heavenly glory they appear like the atoms which quiver in the noontide blaze. And even when he who is in the exercise of faith, is using his lawful endeavours to obtain a competency of the world, he will have his heart and affections on a higher object. Hence, although he will be active in his proper calling, because it is ornamental to religion, and necessary to his support and usefulness in the world, yet he will be careful not to be absorbed by it, because he realizes that it is not his portion, nor the source of his best enjoyments. 2. It is equally true, on the other hand, that faith gives its possessor a victory over the wants of the world. As it substantiates eternal things to the soul, it must of course make the want of those which are so infinitely inferior appear inconsiderable. Oh! how little, in the vision of that soul which has an unclouded prospect, and an humble confident expectation of the high and holy and endless enjoyments of the heavenly state, do the dross and the dregs of time appear. Then it is seen that there is but a little-little space-indeed, before present circumstances will be a matter of no consideration ;— 3 Y before it will be found, that to have loved God and trusted in the Saviour, was all that was essential. Nor is it any exaggeration to say, that the poorest Christian, in the exercise of faith, actually and often looks with pity on the affluent sinner, whose heart is set supremely on the pageantry of time; and thanks, his God, who by assigning to him a different lot, has taught him to prefer a better portion. This is beautifully illustrated in the close of the 73d Psalm, where St. Asaph describes the manner in which he obtained a complete and triumphant deliverance, from a temptation to be envious at the prosperous condition of the wicked. 3. The exercise of faith enables the Christian to get the victory over the opinions of the world. When we can have a deep and impressive sense that we are acting under the immediate eye of God, who approves the action, and have a firm and unshaken trust that he will shortly vindicate and reward it, in the view of angels and men, the breath of our fellow worms affects us no more, than the passing stream affects the rock against which it breaks. The soul is absorbed in God:-It is acting for him, and not for man. It is look ing for approbation from heaven, and not from earth. Man loses his importance, and God becomes all in all-Yes, verily, in the lively exercise of faith, we may go about the discharge of duties against which the world clamours ever so loudly, or reproaches ever so keenly, with an easy and cheerful mind. We may discharge them not only with composure, but with comfort. We may stand unmoved by the torrent of fashion, the dignity of station, the glitter of wealth, and the awe of power. Single and alone, shall he who feels the influence of this faith, withstand the rudest onset from the most numerous foes. Firmly and perseveringly shall he plead the cause of vir tue, and act the part of integrity, in any circumstances in which Providence shall have placed him, or to which duty shall have called him. In no situation will he be ashamed of the name, and the character, and the conduct of a Christian; for he values these, and knows that God values them, infinitely more than any other objects of human estimation. To be reproached for the name of Christ he will account happiness-To suffer as a Christian he will not be ashamed, but will glorify God on this behalf. Note the declaration of the apostle Paul-"I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ's sake." Read, too, the whole of the eleventh chapter of the epistle to the Hebrews, which begins with that striking description of faith already illustrated, and which, throughout, contains a forcible and direct testimony in favour of the doctrine inculcated in this essay. In the recollection of what has been suggested, it will probably be suitable for many a professing Christian to indulge such a meditation as this-" Here I perceive both the cause of that lamentable short coming in duty with which my conscience accuses me, and the only way in which it can be removed. I have failed so much and so often, because my faith has been so weak, and so little in lively exercise; and I must endeavour to act a more becoming part, by seeking for greater degrees of this excellent grace. Alas! how excessively has my heart been attached to the world? How much have my affections been wedded to it? How solicitous have I been about it?-how desirous to obtain it?-how fearful of losing it? How have I suffered my mind to be burdened with sinful care, and embarrassed, torn and perplexed, by the anxieties it has produced? To the want of a lively faith, I am to attribute this. Had I seen the importance of eternal things, in all their vast extent; had I duly considered how earthly possessions and concerns will appear in the hour of death and at the day of judgment, they could not have acquired such an ascendancy over me. I should have been diligent in business, because it was my duty, but the world would not have stolen away my heart. 'Lord increase my faith.' Then shall the possessions of the world, and all its business and pursuits, lose their unlawful empire over my affections, and I shall "use the world as not abusing it, knowing that the fashion of this world passeth away." How tender to his friends! To wash his peoples' feet! Lord, I am all defil'd with sin, IX. What sorrows him beset! He swet "great drops of blood" And all for me; and watch'd and pray'd, x. But lo! a crown of thorns Circles his sacred head! With robe and sceptre mock'd, He's to the judgment led; Why is that shout? the words decide"Let Israel's King be crucified." XI. Then what terrifick sights Taunted, revil'd, by friends denied, XII. Nature beholds the scene With wonder and affright; Earth trembles, groans, and quakes; The sun withdraws his light; The temple's vail is rent in twain; Dead saints arise and walk again! XIII. In agony, He prays, (What love and beauty too!) "Father! forgive the sin," "They know not what they do;" And "it is finish'd," now he cries! And for me "bows his head" and dies! FOR THE CHRISTIAN ADVOCATE. NOTES OF A TRAVELLER. London, June 8, 1828. Sunday. I did not expect to find this day much regarded in this vast metropolis; and though it is certainly less outwardly respected, than in our own city, yet upon the whole, so far as the morning is concerned, there is but little difference in those parts of the town through which I passed. Here and there you see a huxter of eatables, or a hawker of canes and other small articles in the street, but the shops are closed as much as with us, and most of the people seem going to church. I determined to worship at Rowland Hill's chapel, and as this is at some distance from my lodgings on the Surrey side of the Thames, I had an opportunity of seeing something during my walk. The first thing I noticed was the Sunday school children. I met a number of companies of them, both of boys and girls. Each school had a peculiar uniform, as I have before mentioned, and they marched in regular double file after their teachers, from the school-rooms to the church. I saw also a funeral passing by; the train of black carriages drawn by black horses, with great black plumes on their heads, and strips of black cloth hanging from their backs, brought to my mind a similar exhibition mentioned by Pope: "They bear about the mockery of wo," &c. &c. On my way I passed through Temple Bar and the Temple. Temple Bar is a heavy stone archway, which crosses the street and separates the Strand from Fleet street. Besides the great arch for wheeled carriages, it has two posterns for foot passengers. It is the only gate in the old city boundaries now remaining. When you pass from the Strand to the East through this gate, you enter the city; though the largest and finest part of the town is on the west of Temple Bar. Stone statues of distinguished persons are in niches over the gateway. Here, in other times, was exhibited the horrible spectacle of the reeking heads of persons executed for high treason. The Temple-thus called because the houses were formerly occupied by the Knights Templars-is a vast assemblage of buildings, between Fleet street and the river, and as you know, are occupied principally by lawyers. I crossed the Thames by Blackfriar's bridge, a noble stone structure. The citizens of London unanimously voted that this bridge should be called William Pitt, but scarcely any one knows it by that illustrious name. It commands a fine view of St. Paul's cathedral, the Monument, the Tower, and several other publick edifices. Surrey chapel, which is near half a mile from the river, is an ugly angular building, but will contain a very large number of worshippers: I found it full to overflowing. Though sorry to learn that Mr. Hill was absent, yet I was glad to find that the celebrated Mr. Jay of Bath was to take his place. The first part of the service, which was in the form of the English church, was read in a very indifferent manner by some young man in white robes. The prayer before the sermon was extemporaneous, and by Mr. Jay: it was excellent short, fervent and appropriate. The sermon afterwards was good, but I did not think it very extraordinary. Mr. Jay did not read his notes: he was a good deal monotonous and used little or no gesticulation. In the afternoon, before meeting, I took a walk to Hyde Park, where I understood I should see all the nobility, gentry and rabble collected, in their best looks and attire. Í felt however somewhat scrupulous, at making this desecration of the Sabbath. If the morning in the city exhibited some symptoms of attention to the religious observance of the Sabbath, the afternoon, at the court end of the town at least, seemed devoted exclusively to pastimes and sports. Hyde Park contains about 400 acres of ground, has an artificial pond of water in it called the Serpentine river, and abounds in fine trees and gravel walks. There is a wide dusty road round part of it, for carriages and horsemen. Here the nobility and gentry drive their equipages up and down some half a dozen times, apparently for the mere purpose of exhibition, though under the pretext of "taking the air in the Park." It seemed to be a point of the utmost moment with them, who should display the finest coach, and the greatest number of liveried servants that could hang upon it on the outside. Besides a footman extra on the coachman's box, I saw three or four holding on behind, all in cocked hats, and bedizzened in gold fringes and lace. The cockneys and noble dandies who rode on horseback after some of the carriages, were truly ridiculous, in their affected manners and extravagant dress, and the huge bunches of hair, called mustachios, which hung under their noses. Some of the gigs or phatons were driven by females: these seemed to have laid aside, with the decorum and delicacy of their sex, as much of their female attire as possible, being dressed in broadcloth, and small, round beaver hats their position in the carriage, their manner of holding and managing the reins, and their style of cracking the whip, was all secundem artem. May such false and masculine manners be always confined to high life in London! The pedestrians which thronged Hyde Park and Kensington Gardens presented a motley group. The men, women and children, like the tea-pots at Blenheim, were of all shapes, sizes and colours; though the fat, short and, rosy seemed to predominate: in the parks, and the ways leading to them, there were many ragged, dirty, drunken, disgusting objects all London seems to have disgorged itself— "Her myriads swarming thro' the crowded ways, Master and slave, old age and infancy, All, all abroad to gaze The profanation of the Sabbath by persons in high life is notorious; and this, like all other profaneness, proceeds from one degree of enormity to another; until at last it shows itself in such outbreakings, that publick authority and a regard to publick morals interpose, to repress the wickedness. Bishop Porteus, I think, once felt himself obliged to interfere, when the no |