in this brief narrative we also see the influence of religion in supporting the mind in the midst of poverty and affliction. John- was a poor and an afflicted man, but his soul was kept in peace, and having fled for refuge to Christ, he had strong consolation. This circumstance will encourage faithful ministers of Christ to labour and faint not. The Rev. Mr Cunningham, who has since passed to another sphere of usefulness, in Edinburgh, knows not of the circumstance now related, and perhaps he, with many others, may be ready to say, Lord, "who hath believed our report?" But not unfrequently, when his servants draw the bow at a venture, though they know it not, God causes the arrow to stick fast in the hearts of the enemies of the king. And the great day of the Lord may evince, that many of whose conversion they were ignorant, will be their crown of joy and rejoicing throughout eternity. But we have, one and all, presented to us a strong inducement to employ our efforts to bring others to the house of the Lord. In this case we perceive strikingly, that "faith cometh by hearing, and hearing by the Word of God." CHRISTIAN TREASURY. and we consider such an one as "a babe " in Christ; he knows but little of the doctrines of grace, and still less of the conflict between grace and nature; he can cry, but he cannot talk-he can feel, but he cannot describe his feelings he can feed, but he cannot take strong meat he is alive, but helpless and feeble-in a word, he has just entered a new world, in which he has every thing to learn, and can do nothing for himself. But when this babe obtains the sincere milk of the Word, he grows thereby, and becomes " strong in the grace that is in Christ Jesus." Growth in grace never makes a man strong in himself, it does not increase his vain conceit, nor augment his self-confidence, but just the reverse; every degree of spiritual strength he gains, convinces him more and more of his own helplessness and insignificance; so that when the child of God is "strengthened with might by his Spirit in the inner man," he is most conscious of his own weakness, and becomes experimentally acquainted with the Apostolic paradox, "When I am weak; then am I strong." 66 Strong in the Lord, and in the power of his might." Yet exclaiming with the Psalmist, "I am as a man that hath no strength."-" Not sufficient of himself to think any thing as of himself, but his sufficiency is of God." Conscious of the truth stated by Christ, Without me ye can do nothing," and answering to it as Paul did, “I can do all things through Christ which strengthens me," in a word, the Christian's growth is the daily fulfilment of our Lord's promise, "My strength is made perfect in weakness." Moreover, as the child grows, his capacity expands, so that the advanced Christian looks back upon his past experience, and says, "When I was a child, I spake as a child, I understood as a thoughts are at first contracted and confused respecting the things of God, but as he grows, they expand and compass the extensive range of Gospel truth.-IRONS. Frivolous Amusements.-Serious consistent Christ ians must be against these things, because the dangerous spirit of the world and the flesh is in them all. They are the "pomps and vanities of this wicked world," so solemnly renounced at baptism. To be conformed to these As is our view of Sin, so is our view of Christ. They that say they are sinners, from a general brain-knowledge, will accordingly say, Christ is their Saviour and their hope, with a superficial belief; and will honour him with their lips, with all the titles belonging to the Redeemer of the world; but they that feel that they are deadly sick of sin at the very heart, and are lost for ever if he do not save them, will feel what the name of a Saviour signifieth; and will look to him, as the Is-child, I thought as a child; but when I became a man, raelites to the brazen serpent, and will yield up themI put away childish things." The first lispings of a selves to be saved by him, in his way. An ineffectual heaven-born soul are truly child-like, but as he grows, knowledge of yourselves, may make you believe in a he speaks more plainly the language of spirituality, his Redeemer, as all the city do of a learned able physician, understanding is at first like the twilight of the morn that will speak well of his skill, and resolve to use himning, but as he grows, it brightens to perfect day-his when necessity constraineth them; but at present they find no such necessity. But an effectual sight and sense of your condition, will bring you to Christ; as a man in a dropsy or consumption comes to the physician, that feels he must have help, or die. Saith Bernard, "You will not take the Son of God for a Saviour, if you be not affrighted by his threatenings." And if you perceive not that you are lost, you will not heartily thank him that came to seek and save you. Will you seek to him to fetch you from the gates of hell, that find not that you are there? But to the self-condemning soul, that knoweth itself, how welcome would a Saviour be! How ready is such a soul for Christ! Thou that judgest thyself, art the person that must come to Christ to justify thee. Now thou art ready to be healed by hiin, when thou findest that thou art sick, and dead. Hast thou received the sentence of death in thyself? Come to him now, and thou shalt have life. Art thou weary and heavy laden? Come to him for rest: come, and fear not; for he bids thee come. Dost thou know, that "thou hast sinned against heaven and before God, and are not worthy to be called a son?" Do but cast thyself, then, at his feet, and tell him so, and ask for. giveness; and try whether he will not welcome and embrace thee, pardon and entertain thee, clothe thee and feast thee, and rejoice over thee as one that was "lost and is found; was dead and is alive." For "he came to seek and to save that which was lost."-BAX-tality that are their natural consequences. Think, be TER. Growth in Grace. This growth is described by the Holy Spirit in the different states of babes, young men, and fathers, conveying the ideas of increasing strength, capacity, and stature; these I think are the most correct ideas we can form of growth in grace. When the child of God is born from above, or when grace first takes possession of the heart, it is certainly very weak, seductive and more than frivolous scenes, is to be con- God's hatred of Sin.-Every attribute in God's nature is arrayed against sin. His wisdom disapproves,-his holiness abhors,-his justice condemns,-his power doth punish,-his grace doth destroy it.-Old Writer. God and Mammon.-Choose which master you will serve, Mammon or God. Choose which wages you will receive, death or immortality: and recollect, that you can no more serve both these than you can receive the wages of both; and that the service of God and of Mammon are as inconsistent, as the death and immor fore you decide, which master loves you most; think which would sacrifice most for you. Think, what price the cold and ungenerous world would give to redeem you from a single pang of body or mind; and think, with what kind and devoted prodigality your blessed Redeemer paid down himself-his body, and his meek and holy spirit, for your everlasting welfare. — Wolfy's Remains. SACRED POETRY. STANZAS WRITTEN AMONG THE RUINS OF A VILLAGE CHURCH. BEHOLD! the roofless village Church, This is the house of God no more, No more the gate of heaven! Its altars, fallen, in ruins lie, Its very burial mounds are gone, Its monuments away! Dread Time! how mighty is thy strength, On the enduring grave! What time the Sabbath morn comes round, Assemble here no more! The voice of psalms, and joyfulness, Lo! in the dark and silent tomb The voiceless throng is there; None weeps for them, none weeps for thee, But could those prison doors of death Be opened unto day, Where sleep the countless multitudes Of ages passed away, Then would a numerous band come forth And mourn to see thy mouldering walls, The hollow winds sweep through the court, And there the owl has found a home Even now, methinks, I hear a strain Come from those aisles so dim; And thus the viewless Choristers Chant forth their solemn hymn: deportment of two young ladies, in particular, formed a specimen of natural strength of mind, finely modified by Christian feeling, that failed not to attract the notice and admiration of every one who had an opportunity of witnessing it. On the melancholy announcement being made to them, that all hope must be relinquished, and that death was rapidly and inevitably approaching, one of the ladies above referred to, calmly sinking down on her knees, and clasping her hands together, said, "Even so come, Lord Jesus!" and immediately proposed to read a portion of the Scriptures to those around her; her sister, with nearly equal composure and collectedness of mind, selected the forty-sixth and other appropriate psalms; which were accordingly read, with intervals of prayer, by those ladies alternately, to the assembled females. Rev. John Baily.-The Rev. John Baily, an eminent divine of the 17th century, was so honoured of God as to be made the instrument of the conversion of his own father while he was yet a child. His mother was a remarkably pious woman, but his father a very wicked character. The good instructions and frequent prayers of the former were so blessed to the soul of little John, that he was converted to God while very young; and having a remarkable gift in prayer, his mother wished him to pray in the family. His father, overhearing him engaged in this exercise, was so struck with remorse and shame at finding his child, then not above eleven or twelve years of age, performing that duty in his house, which he had neglected himself, that it brought on a deep conviction of his wretched state, and proved, under God, the means of his conversion. An Ingenious Argument.-Athanasius Kircher, the astronomer, had an acquaintance, whose character he esteemed, but who was unfortunately infected by atheistical principles, and denied the existence of a God. Kircher, sincerely desirous of rescuing his friend from his foolish and criminal prejudice, determined, upon his own principles, to endeavour to convince him of his error. Having invited his friend to visit him, he procured a celestial globe, of handsome decorations and conspicuous magnitude, which he placed in a situation in his apartment where it would excite immediate observation. It happened exactly as Kircher had intended. His friend immediately inquired whence it came, and to whom it belonged. "Not to me," said Kircher, nor was it ever made by any person, but came here by mere chance. That," replied the atheist, "is impossible; you jest. Kircher, however, persisted in his assertion, and thus proceeded to reason with his friend: "You will not believe that this small body " "Time's things they change! Time's sons they die, originated in chance, and yet you will contend that And time is on the wing, That shortly to a final close All earthly pomp shall bring! The changes of a changing world, Then, mortal, lift thy soul to heaven, MISCELLANEOUS. Christian Resignation. The writer of the interesting "Narrative of the Loss of the Kent, East Indiaman," in 1825, states, that when that vessel was on fire, several of the soldiers' wives and children, who had fled for temporary shelter into the after-cabins on the upper decks, were engaged in prayer and in reading the Scriptures with the ladies; some of whom were enabled, with wonderful self-possession, to offer to others those spiritual consolations which a firm and intelligent trust in the Redeemer of the world appeared at this awful hour to impart to their own breasts. The dignified those heavenly bodies, of which it is only a faint and diminutive resemblance, came into existence without order and design." His friend was first confounded, then convinced, and ultimately united in acknowledging the glory, and adoring the majesty, of the great Creator of the heavens and the earth, the Governor, because the Creator of the universe. 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Subscription (payable in advance) per quarter, of twelve weeks, 18. 6d.-per half-year, of twenty-four weeks, 3s.-per year, of fortyeight weeks, 6s.-Monthly Parts, containing four Numbers each, stitched in a printed wrapper, Price Sixpence. Printed at the Steam-Press of Ballantyne & Co., from the Stereotype Plates of Thomas Allan & Co. THE SCOTTISH CHRISTIAN HERALD, CONDUCTED UNDER THE SUPERINTENDENCE OF MINISTERS AND MEMBERS OF THE ESTABLISHED CHURCH. VOL. I. No. 35. 66 THE FEAR OF THE LORD, THAT IS WISDOM." SATURDAY, OCTOBER 29, 1836. ON ASSURANCE OF FAITH. Minister of Collessie. PRICE 1d. there is nothing, in any respect or degree whatever, meritorious in faith itself, in whatever manner it may be exercised, and that it is the truths which are its objects that exert a saving influence upon the soul; yet, if these truths exert not a saving influence, that is, if they are not productive of holiness, they are assuredly not truly believed. I must therefore inquire whether they do exert such an influence upon my mind, that I may know whether I savingly believe them. Hence the frequent exhortations of Scripture to beware of self-deception, to give diligence to make our calling and election sure, and to evince the existence of faith by yielding its fruits. THE uniform consciousness of our personal interests in the blessings of salvation, is not essential to the existence of faith. There is a very obvious, as well as important, distinction between believing that every promise made in Scripture will be fulfilled to them to whom it is given, and believing that these promises are addressed to me, and may be appropriated to myself. It is essential, indeed, to the existence of faith, that it yield an unqualified assent to whatever doctrine, or precept, or promise, is contained in Let it not be inferred from these observations, Scripture, and therefore rests upon the authority that we consider the knowledge which the believer of God. But it is another and very different thing has of his personal acceptance and safety is unito have the consciousness that I have myself com- formly of slow growth, and only attained after a plied with the invitations of the Gospel, and am long period of progressive sanctification. This entitled to claim the consolation which it imparts. we believe to be very generally the case, if, inFor example, I read, "Whosoever will, let him deed, such an assurance is ever obtained at all. come, and take of the water of life freely." Under- But in this, as in many other particulars where standing this passage to refer to the blessings of personal experience is involved, there are diversithe Gospel salvation, I have here a warrant to be- ties in different individuals. Among those who lieve. But it is one thing to have a warrant, and have embraced the truth, there are great varieties another to have availed myself of it. Believing in original constitution, previous character and the sincerity of this invitation, and others of simi- habits, as well as in the knowledge they have aclar import, I cannot doubt the ability and willing-quired of the Christian system. Now, while all ness of Christ to save, nor can I doubt his ability and willingness to save me. Yet, when I reflect that faith is the gift of God-that the heart, even in the case where my deepest interests are involved, is peculiarly deceitful—that the spurious and evanescent gladness of the hypocrite may nearly resemble the true joy of the believer-that love to God, and progressive holiness, are the necessary fruits of faith-it is surely fit that, without serious inquiry into the effects of my faith, I should not conclude that I actually possess this holy principle. There is undoubtedly an error in allowing the mind habitually to indulge in thoughts and inquiries concerning the nature and actings of faith, while its attention is thus diverted from the contemplation of the truths believed. This may indeed be the cause of much discomfort. But the perception of such an evil need not drive us to the opposite extreme. While we would hold, that the persons alluded to may have a general acquaintance with Christianity, and may possess the faith that justifies, some may be more deeply affected with the views of the majesty and perfection of the divine character which the Gospel displays. Others may be more disposed to meditate upon the purity and sanctions of the divine law which it unfolds. Some may dwell most frequently in their contemplations upon the value of the gift it reveals, while others may more generally employ themselves in surveying the greatness of the deliverance it has achieved. Although the religion of all may be genuine, it may thus partake, according to the varied temperament or circumstances of its possessor, of the predominant qualities of fear and penitence, or of hope and joy. An individual of an ardent and sanguine spirit, especially when the truth, as it is in Jesus, first opens upon his view, will be filled with inexpressible delight, while one of opposite qualities of mind may reason to conclude, that faith has no existence in the soul. In proportion to the intensity of my love to the great source and disposer of all good, -to the desire I cherish after complete emanci of mind I have attained, have I the evidence of the existence within me of the principle of faith, and the earnest of that complete salvation to which the believer shall finally be exalted. scarcely be able to cherish any sensible joy from the prevalence of humbling anxiety, lest he should fall short of the blessings of so great a salvation. There are instances in Scripture of religion associated with godly jealousy and fear, almost border-pation from the power of sin,-to the spirituality ing upon despondency, as well as instances of its existence, in union with unclouded cheerfulness and joy. They, therefore, are not to be viewed as destitute of the faith of the Gospel, who may be cast down and disquieted,-who may walk in darkness and have no light,-because it is said of one, that "he rejoiced, believing in God with all his house," and of another, that "he went on his way rejoicing." Although it may not be said, therefore, that the assurance of our personal salvation can in no case be coeval with faith, though some individuals may possibly have this delightful consciousness resting upon scriptural evidence, from the moment of their entrance upon the Christian course, promoting at once their comfort and their holiness, and suffering, it may be, few eclipses till they reach the land of unclouded light,—this we believe to be a rare case. Such an assurance, at least, is far from being indispensable to the existence of saving faith. It accords both with the nature of the case, and with the general experience of believers in every age, that this assurance of a personal interest in the blessings of Christ's purchase, corresponds with the increasing maturity of their faith, and with the advancement of their holiness. In conformity with this view of the case, is the general experience of the people of God in every age of the Church. We cannot read the accounts which are recorded of the workings of the renewed mind, whether as contained in the sacred pages, or in works of Christian biography, without perceiving the fluctuations of state and of feeling which such a history presents. And to what are such fluctuations of mind to be referred? Had the uniform assurance of the divine favour been possessed, would not uninterrupted serenity and peace have been enjoyed, undarkened by one cloud of anxiety or sorrow? How desirable soever such a condition may be to personal comfort, it is matter of fact, that even by those who are universally allowed to have possessed the Christian character, unclouded joy has been seldom, or at least not generally, attained. Their faith, therefore, did not include, as one of its essential attributes, the absolute and unhesitating assurance of their personal interest in the final blessings of the Gospel. That assurance was strong, or feeble, or it The very nature of the case furnishes, I appre- even vanished away, as the evidences of their faith hend, a conclusive argument in favour of the doc- were bright, or languid, or invisible. When in a trine, that the assurance which the Christian has habitually spiritual and devout frame,-when they of his final and eternal salvation will correspond acquired a noble elevation of feeling and affection with his progressive holiness. Where am I to above the world,-when strong in the Lord and look for evidence of the existence of saving faith in the power of his grace to resist and subdue the in my mind? How am I to give a scriptural and rising corruption of their hearts, and when ensatisfactory answer to the question, "Has it been abled to maintain a deportment becoming the Gosgiven me in behalf of Christ Jesus to believe in pel,-they enjoyed the light and the comfort, his name?” “Is it not enough," some have said, which the assured hope of the glory of God im"that you have the simple consciousness, that you parts to the mind. "The effect of righteousness believe the statements of revelation? Must you is quietness and assurance for ever." But when, not distinctly know whether you believe those upon the other hand, they were prevailingly worldstatements or not, just as you know whether you ly in their views, languid in their devotions, or believe any fact whatever that is authenticated by woefully bedimmed the lustre of the Christian sufficient testimony? You do not think of ascer- character by inconsistency and sin, that blessed taining in any other case the existence of belief, assurance was succeeded by doubt, or their souls by the effects that belief produces; for indepen- were, perhaps, overwhelmed with despondency and dently of any effect at all, do you not know whe-darkness. Whatever exceptions may be brought ther you believe?" But let it be remarked in reply, that saving faith is the gift of God. It is given in behalf of Christ. This gives a peculiarity to the case. And whether I have received those enlarged, distinct, impressive, and practical views of divine truth which are included in the possession of faith, is a point that can best, if not solely be ascertained, by inquiring into the effects it produces upon my heart and life. Love to God, purity of heart, victory over the world, are enumerated in Scripture as the necessary fruits of faith. The cause cannot exist without producing its effect. If these attainments, therefore, have not in some degree been made, there is abundant to the remark, it holds generally true, so far, at least, as our knowledge extends, that the assurance of God's love, which sustains and animates the soul of a believer, has grown with the growth of his Christian graces, and languished with their decay. Nor let it be supposed, that such a state of things is injurious to the true spiritual comfort and advancement of the believer. Let it not be said, that by the representation of the fact, that Christian assurance and joy have varied according to the variety of Christian attainments, we do any thing to perpetuate an evil which has already had too extensive an operation. Let it not be said, that the experience of Christians in every age, is only an evidence that they have not lived up to their privileges, or enjoyed that comfort to which they had an undoubted title, and that we should shew how much better we understand the nature and the provisions of the Gospel, by unhesitatingly appropriating its consolations. That all believers have a title to enjoy the promises, and to cherish the hopes of the Gospel, is undeniable. But the question still recurs, Am I a believer? And is it not, may the humble Christian say, a cause of abundant gratitude to Him, who has so wisely contrived, and so compassionately introduced, that constitution of things under which I am placed, that my assurance that I shall finally enjoy God, should correspond with my fitness to enjoy him? My Christian comfort is thus, by his wisdom and goodness, so connected with my Christian advancement, that I walk most pleasantly when I walk in the way of his commandments. I look not indeed to myself, nor to any of my attainments, as the source either of complacency or of comfort, for in me dwelleth no good thing. But I would look to my own heart for evidence, that I have, by faith, been united to him, whose obedience, untarnished by the stain of guilt, and whose atonement that cleanseth us us believers from all sin, has been accepted by the Father in behalf of his believing people. By such evidence I can alone be satisfied of the existence and reality of my faith. If others can attain a scriptural assurance by a different or easier process, and if their assurance proves itself to be not a delusion, by promoting holiness of disposition and practice, for such men it is well. it But for me, appears the simplest and the safest way, to try my faith, according to the recommendation of Christ, by its fruits, to beware of mistaking the superficial, delusive, evanescent joy, which leaves the heart unsanctifed and the life unholy, for the deep, humbling, purifying, and spiritual joy, which true religion brings. For rather, far rather, would I maintain a godly jealousy over myself, and work out my salvation with fear and trembling, than go down into the grave, and enter the world of spirits, with a lie in my right hand. BIOGRAPHICAL SKETCH OF pa THE REV. SAMUEL RUTHERFORD, Principal of St. Mary's College, St. Andrews. CONSIDERABLE doubt exists as to the birth-place and rentage of this celebrated divine: the most probable opinion, however, is that which has been stated by Wodrow, that he was sprung of poor and honest parents in Teviotdale. Where he received his early education, has never been ascertained; but he seems to have given such indications of talent, as to have encouraged his parents in affording him an opportunity of still farther prosecuting his studies. Accordingly, in 1617, he was sent to the University of Edinburgh; and in four years, he obtained the degree of Master of Arts. At college, Rutherford distinguished himself among his fellow-students by his attainments, particularly in classical literature; so that, in two years after he had received his degree in the Arts, he was elected Professor of Humanity. At the time when he was admitted a regent, the university, though it had only existed for forty years, had attained no small celebrity, and possessed, among its ship. With such associates Mr Rutherford entered upProfessors, some men of fame and of extensive scholaron his important duties with enthusiasm and energy; and there is little doubt that he must have proved a most able and successful teacher. Of this, however, we have no certain information, as his connection with the university appears to have terminated in the short space of two years. Some reports having arisen to his disad vantage, whether true or false it is impossible now to ascertain, he resigned his professorship, and devoted himself to the study of theology. In 1627, we find him settled as parish minister of Anwoth, in the stewartry of Kirkcudbright. This appointment he obtained through Gordon of Kenmure, a gentleman distinguished in those days as the assiduons and active promoter of true religion, as far as his influence extended. At the period when Mr Rutherford became minister of Anwoth, Prelacy had so far gained the ascendency over Presbyterianism, that although many secretly adhered to the principles of their fathers, the jurisdiction of Bishops in Scotland was openly recognised and avowed. No minister could enter upon a charge without declaring his submission to all the conditions imposed by the bishop of the diocese within which the parish was situated. In the case of Mr Rutherford, however, there seems to have been an exception; for, according to the statement of Mr M'Ward, his friend and pupil, corroborated by Wodrow, he ob parish minister, "without giving any engagement to the tained full possession of all his rights and privileges as a bishop." The harmony and happiness which prevailed in the parish of Anwoth on the reception of Mr Rutherford as their pastor, was peculiarly gratifying to his mind, and afforded him the prospect of much comfort and usefulness: and in this respect his anticipations were more than realized. The people loved and revered him; they waited upon his ministry with regularity and evident profit; for, to use the words of his cotemporary Livingstone, "while he was at Anwoth, he was the instrument of much good among a poor ignorant people, many of whom he brought to the knowledge and prac Mr Rutherford discharged his important functions as a tice of religion." The industry and zeal with which minister, are almost incredible. He was accustomed to rise every morning at three o'clock; the early part of the day was devoted to prayer, meditation, and study; and the rest to his more public duties, such as the visifamilies of his flock. "My witness is above," he says tation of the sick, and the catechising of the different "that your in one of his letters to his beloved people, heaven would be two heavens to me, and the salvation of you all as two salvations to me. The fame of Mr Rutherford was not confined to his own parish, but extended also to the surrounding district. Multitudes came from all quarters to Anwoth on the Sabbath, and more especially on sacramental occasions, to listen to the faithful ministrations of this devoted minister of Christ. For a few years after he came to Galloway, his life was a scene of unclouded prosperity, of unbroken and uninterrupted peace. As a follower of Him who said, "In the world ye shall have tribulation," the pious Rutherford could not, and in reality did not, expect that such a state of things would always continue. Many were the trials which yet awaited him in this vale of tears; and ere long he began to feel that suffering of one kind or another is the portion of man, and inore especially of the man who is to be distinguished by high attainments in the divine life, or extensive usefulness in the Church of God. He was doomed to experience severe family distress and painful bereavements. His wife, after a tedious and protracted illness |