manifest among you." 1 Cor. 11: 19. "For the time will come when they will not endure sound doctrine; but after their own lust shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables;" that is, unto fictions. 2 Tim. 4: 3, 4. How seductive is error; and downward are all its ways! It is a great thing to "keep the faith," to preserve it from the wiles of heresy, and to hold it forth to the world, whether men will hear, or whether they will forbear. Especially in times of emergency must the faithful hold fast to the "form of sound words." 2 Tim. 1: 13. It is as much our duty to maintain the truth as to practise it. Martyrs have died for it; Paul in prison gloried that he had borne witness to it; and Christians in every age are exhorted to "contend earnestly for the faith once delivered to the saints." Jude, 3. The preservation of the truth in a world of ignorance and of darkness is, indeed, a privilege of triumphant joy.

The Christian is prompted to "keep the faith" by an enlightened conviction that the Gospel system is of divine origin. "All scripture is given by inspiration of God." 2 Tim. 3: 16. Its true knowledge, or understanding, is also through the illumination of the Holy Spirit. When our Saviour said to Peter, “But whom say ye that I am? Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said, Blessed art thou, Simon Barjona, for flesh and blood hath not revealed it unto thee, but my Father which is in Heaven." Matt. 16 16, 17. The conviction that the Gospel is of Divine origin makes its disciples bold in keeping the faith.

Furthermore, the experience of the precious power of truth in the heart impels to its defence. The practical reception of the Gospel is the attestation of its divinity. "Ye shall know the truth, and the truth shall make you free.' John 8: 32. "Seeing ye have purified your souls in obeying the truth through the Spirit." 1 Pet. 1: 22. "Chosen to salvation through belief in the truth." 2 Thess. 2 13. "And for their sakes, I sanctify myself, that they also may be sanctified through the truth." John 18: 17. "If any man do his will, he shall know of the doctrine, whether it be of God." John 7: 17. The practical influence of the Gospel as the instrument in the conversion and sanctification of the soul, animates its believers in holding fast to it. Truth, hidden in the heart, becomes a mighty power for its own preservation. And none are more devoted in maintaining it, than those, who, ready to take their departure, have a foretaste of the excellence of things invisible, amidst the realities of the truth and grace of the eternal world.

The disciple, who has "fought a good fight" and "finished his course, can add, with a mental and heartfelt conviction of its truth, "I have kept the faith!"

IV. Thus encouraged by a retrospect of life and by the promises of God in reference to another world, the believer takes a joyful survey of the future state, and exclaims, " Henceforth, there is laid up for me A CROWN of RIGHTEOUSNESS, which the Lord, the righteous Judge, will give me in that day."

There is a crown for the believer in another world. His warfare being accomplished, and his race run, victory is celebrated with triumphal honours. The highest earthly distinction is commonly represented by a crown. Whether a monarch's, or the victorious conqueror's, or the successful racer's crown, the idea is victory, distinction, reward. So in heaven, the faithful Christian shall be honoured and rewarded for all his toils and sufferings. The brow, once clouded with care, shall bear a crown, the victor's crown, a crown of heavenly award.

But observe particularly, that it is a crown of righteousness; not of olive leaves, or of laurel, or a diadem of earthly jewels. It is a crown of righteousness. The saints, redeemed from all corruption of flesh and spirit, shall at last attain to full perfection in heavenly places. Adam had originally a crown of righteousness; being created in "righteousness and true holiness." But "the crown is fallen from our heads: woe unto us that we have sinned." Lam. 5:16. In heaven it will be regained. The sighs, and tears, and groanings, and contrition of the saints, shall cease in that world, where holiness reigns in every heart and shines on every head. Redemption is completed there. Clothed in "fine linen,

which is the righteousness of the saints," Rev. 19: 8, and with robes washed "white in the blood of the Lamb," Rev. 7: 14, the redeemed shall enjoy to all eternity the perfect happiness of perfect holiness.

But the "crown of righteousness" has a higher meaning even than the honour which God bestows on holy men. It also means a crown righteously due through the merits and righteousness of Jesus Christ, and thus refers not merely to the inward condition, but to the status-the standing, or outward relations of the redeemed. In this sense, the righteousness of Christ is the peculiar brightness of every crown; Christ's sacrifice and obedience being the only warrant for the presence of any of Adam's race in heaven. It would be no heaven to the saints to possess anything with which Christ was not associated. Most of all, must their crowns have upon them the name of the Saviour, and be lighted up by the lustre of Redemption. The righteousness of the saints, derived from and dependent upon the righteousness of Christ, endures throughout eternity. This "crown of righteousness," which is theirs through grace, may be said figuratively to consist of two parts, yet one; the simple gold to bind on the brow, is the righteousness of the saints, whilst the gems and jewels, that distinguish it from every other crown, represent its gift through the righteousness of Christ. The band and the gems form the

crown of Redemption; but the gems are the peculiar glory of the

crown.

The last clause of the text, like the first, is full of meaning; but its truths can be here only glanced at. "Henceforth-or, it remaineth that-there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, will give me at that day.”

These words assure us that there is a future state. Beyond the valley of the shadow of death is the region of immortality.

The future state is one of retribution. Crowns are given to the righteous; but the sword of vengeance shall be arrayed against the wicked.

There is an interval between death and the judgment, waiting for the full consummations of retribution. The crown "is laid up," but not worn, till the last great day. "All those that love His appearing" shall, indeed, be with Christ at death; for "to be absent from the body is to be present with the Lord." 2 Cor. 5: 8. But it is only at the resurrection, when they that are in the graves shall hear his voice, and shall come forth, John 5: 28, that the final distributions shall be fully accomplished.

There is a day of judgment. In that day, the race of Adam shall be judged for all the deeds done in the body. Day of judgment! Day of wonders!

Christ is the Judge and the King. His wounded body shall be on the throne of His glory; and there shall He award immortal destiny, holding in his hand the sceptre of universal dominion.

The believer often casts a wishful eye to the great scenes beyond the Jordan. Having fought a good fight, and finished his course, and kept the faith, he waits in the patience of hope, until, after sleeping in Jesus, he shall awake with his crown.

C. V. R.

EBENEZER, OR THE STONE OF HELP.

THE early part of Samuel's life was a time of extreme degeneracy in Israel. It was his lot to see the ark of God carried into an enemy's country, Shiloh deprived of the public ministration of religion, and the people generally sunk in ignorance, given to idolatry and suffering, under the judgments of Heaven. In such a state of things, Samuel was not an idle spectator. He exhorted and prayed and laboured-nor were his labours in vain, in the Lord. Through his means, in a great measure, a revival of religion took place, which appears to have been extensive, and salutary in its effects on public manners. The first symptom of this reformation was repentance. We are told that all the house of Israel lamented after the Lord." The Lord had forsaken them on account of their sins. But, as they had now become sensible of their sin, and earnestly wished the restoration of their privileges, Samuel knew that there was hope concerning them. He, there

fore, spared no pains to render their impressions deep and lasting. The people were called together at Mizpeh, in order that they might enter into an express and public engagement, by sacrifice, fasting, and prayer, to serve the Lord; and while they were employed in these religious services, the Philistines came upon them and filled them with terror. The attack was sudden and furious; but Samuel's confidence in God remained unshaken, and while he interceded for the people with a burnt offering and fervent supplications, deliverance came; and it came in such a way as to prove that it came from the Lord. "The Lord thundered with a great thunder that day upon the Philistines, and discomfited them; and they were smitten before Israel."

It was on this occasion that, "Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Ebenezer, that is, The Stone of Help, saying, hitherto hath the Lord helped us." His design was to perpetuate the remembrance of this remarkable interposition of Providence. The design was pious and laudable. Many instances are recorded in Scripture of monuments erected to commemorate important events, or signal deliverances, in times of danger. The custom has been adopted by all nations; and it may be complied with, in its spirit, if not in its form, by individuals. Indeed this is the most profitable way of setting up an Ebenezer. And it is in this point of view that the subject is commended to serious attention.

We have all abundant reason to say, with Samuel, "Hitherto hath the Lord helped us!" We should always endeavour to cherish a grateful sense of God's goodness to us; but there are some occasions on which it is peculiarly proper for us to call to remembrance his past favours, and render him special praise and thanksgiving. Such is the present occasion. We are just ending one of those periods by which our short continuance in this world is meted out. Here, then, as on an eminence, let us pause, and look back upon the dangers and hardships which we have passed safely, by the good Providence of our Heavenly Father. Having obtained help of God, we continue till this day." The Lord has hitherto helped us in various respects.

I. In the first place, He has helped us, by the common care and bounties of his Providence.

We came into the world altogether helpless and dependent. He had, therefore, provided for us, without our asking, the affection of parents, or the kind attention of guardians and friends. But for this provision of our God, we had perished as soon as we were born. Through the period of childhood, we were fed and clothed and protected, amidst innumerable dangers which must have proved fatal to us, had we been left to ourselves. And as we grew up, we were made acquainted with useful arts, and admitted to the various enjoyments of civilized and social life. We have had a home

we have lived in the midst of friends, who stood ready to minister to our comfort, by their acts of kindness, their sympathies, and counsels. All these advantages we owe to divine Providence. Parents, friends, and benefactors, are but instruments which our Heavenly Father employs to do us good. With the pious old Jacob, we should therefore acknowledge that "God hath fed us all our life long unto this day." "The earth is the Lord's, and the fulness thereof." "He openeth his hand, and filleth every living thing with plenteousness.'

When we look back, as far as memory will carry us, what numbers do we recollect that have died, that have been in want, that have lost their property, their limbs, their health, or their reason. Some have fallen in the field of battle, at a distance from their kindred, and in an enemy's land. Some have died by famine; some swallowed up by earthquakes; some have perished in the flames, and others have been drowned; while thousands drag out a miserable life as convicts or maniacs, in imprisonment and chains!! If then, we find ourselves in comfortable circumstances, blessed with health, and reason, and encompassed with the conveniences of social life, at the end of another year, are we not under infinite obligations to Heaven's distinguished goodness? Shall we not raise our Ebenezer, and say, with devout and unfeigned thankfulness, "Hitherto hath the Lord helped us ?"

II. The Lord hath helped us in affliction.

Of affliction we have probably all had less or more. We have all had enough to teach us that we live in a vale of tears—that everything in this world is unstable and unsatisfactory. If we have been at all attentive to the language of Providence, we have heard the sad speak often enough to teach us that "he aims too low, who aims at happiness beneath the skies." One has met with crushing disappointments in business; another has been sick, nigh unto death; a third has buried a near and dear relative; a fourth has been assailed by the tongue of slander. But whatever may have been our troubles, we have lived through them, because the Lord has sustained us. We have seen our gourds wither; our hopes blasted, and our friends die. We have wept, and mourned, and sympathized. We feel our losses. We perceive a void in our kindred circle, never to be filled. We have the wormwood and the gall still in remembrance. We have been humbled, disappointed, grieved, and cast down, but not forsaken. God, whose beneficent nature is the same yesterday, to-day, and forever, has been with

us.

To Him, through a gracious Mediator, we have been allowed to tell our sorrows; and He is a present help in time of need. He has been with us in our trials. He gave us strength from on high. He mingled in our cup of bitterness many pleasant ingredients. Cannot some of us say, with David, "It was good for me to be afflicted?" "I know, O Lord, that in faithfulness, thou hast