son) who has filled the pulpit several times with much acceptance to some of the church and congregation. While another hymn was being sung, Mr. Luckin with trembling limbs ascended the pulpit. Oh, what a change hath time wrought there! One could hardly believe that it was the Richard Luckin of twenty years ago.

With much apparent weakness, the preacher announced for his text 2 Timothy i. 12, “Nevertheless, I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day."

In commencing his address, Mr. Luckin said :-"The last time that I was with my departed brother and your beloved pastor, after dinner we retired and had some private conversation. He then spoke of his departure from time to eternity, and it was agreed between ourselves that if the Lord took him first, I was to officiate at his funeral, and preach his funeral sermon. If the Lord took me first he engaged to do the same for me. Your beloved pastor has only gone a little before us.

Absent

from the body he is present with the Lord. He has only fallen asleep in Jesus, and his body in the grave lies there to be reburnished on the morning of the Resurrection, when Christ shall come to be glorified in all his saints." After this simple but touching introduction, Mr. Luckin spoke generally upon the chapter from which his text was taken, referring especially to the Apostle Paul's affection for his son Timothy, whom he desired to stir up to a proper use of the gifts with which the Lord had been pleased to endow him. He then proposed to consider his text under the four following heads:-1. The undaunted courage of the apostle Paul as a servant of the Lord Jesus Christ. 2. His knowledge of Christ. 3. The confidence of his faith in the Lord Jesus Christ; and 4, the anticipated reward.

Under these four different heads, the preacher sought to draw a parallel between the ministry of the Apostle Paul and that of their deceased friend. The doctrines advanced by both were-1. The Trinity in

unity and the unity of the Trinity; 2. the incarnation of the Son of God; 3. the great atonement; 4. justification by faith, which is God's battleaxe of war; 5. effectual calling in the regenerating truth of the Holy Spirit; 6. the perseverance of the saints; 7. the resurrection of the dead, and 8, the perfect justification and glorification of the entire family of God.

Mr. Bayfield then read a short statement which had been prepared in reference to the deceased minister. They were, he said, a few scattered thoughts. Mr. Abrahams had laboured in the ministry for thirtyseven years, and, during that period many hundreds had been called by his instrumentality from darkness to light, and now being departed, he left behind him a character unblemished in the eyes of the world. He was born a Jew, nursed in the cradle of superstition, and educated by those who hated the name of Jesus. That name had since been the life of his soul, and the soul of his ministry. He enjoyed much sweet peace of mind in his sickness. When unable to speak he gave signs of happiness to those who interrogated him. He was "steadfast through suffering. The last subjects of his ministrations were indicative of his life and walk. The last Sunday he preached was November 10, 1867, when he took for his text Heb. x. 22; and the last sermon he preached was on the Thursday following Psalm lxxxix. 34.

THE WANDERER.

The sermon above referred to was, in part, taken down and printed by us, in 1842. There is one paragraph in it we will here quote, as it contains a striking sentence or two of his own experience. He said :—

"There is a period when God's elect have sin charged to their account. They have original sin, and actual transgression charged upon them, by God the Holy Ghost, and when they are brought to read the account, it appears so awful that they desire to read it no more. These charges lie so heavy on their consciences that they cannot sleep, neither can they find any peace. Now they feel more like devils than the elect of

God, for all their sins are laid open to their view, and dreadful is the sight. Now Satan charges the soul with sin also.

I shall never forget, I do not wish to forget, when the devil accused me most sharply. Said he, 'You know that you hated the name of Christ, and despised Him.— When at Southampton, you know you said, No Jew would ever believe in Jesus Christ, and call him his Lord.-And do you not remember that, at Norwich, when the New Testament was opened you said the first chapter of it was full of lies?' "Ah,' said I, 'it is all true. But God, who was rich in mercy, for his great love, wherewith he loved me, even when dead in trespasses and sins, hath pardoned me.' 'But how do you know that?' I know it, by the breaking down of this iron wall (my hard heart), which separated me from God; and immediately that fell down, I felt reconciliation. Oh! the joy and peace that then flowed into my soul! I cannot tell you a thousandth part of what I then experienced; but I thought He was such a dear Lord and Saviour to have mercy upon me. And I really am not ashamed to tell you that when I looked round for my sins, they appeared to be all gone. There was neither sin nor the devil to accuse me; but it was with me as with the poor woman in the Gospel, when all her accusers had fled. In this happy state I cried out, 'O! Lord, as you have save me out of hell, and pardoned, and blessed me, do make some use of me; let me be devoted to Thy honour, and the good of Thy dear people.' And He has answered my prayer."

There was, at times, a dissecting, penetrating, and heart-searching power in Mr. Abrahams's ministry. To us, at one time, he was a special blessing; and his memory is, by us, revered. In private conversation, we found him exceedingly severe against all ministers who gave not full proof of their ministry being of the Lord; while to all whom he received as the servants and saints of Christ, he always expressed the deepest sympathy, and most ardent affection. As some memoir of him will we hope be published, we shall

wait its issue; and then, if permitted may take a more comprehensive review of his life. In every way, the Lord highly and greatly honoured this departed man of God; but his work here is done; he is gone to his rest. Out of his large family, we should rejoice to hear one was raised up to fill his father's place.

THE FUNERAL.

The mortal remains of this beloved servant of Christ were laid in the family vault of Edward Gardiner, Esq., in Abney Park Cemetery, on Tuesday afternoon, November 26, 1867, as noticed in our last. A large assembly of friends were present to witness the solemn scenes, and to listen to the deeply sympathising prayers presented to the Lord, and addresses then delivered. The ministers, R. Luckin, A. J. Baxter, Robinson, and Thomas Bayfield conducted the services. Mr. Luckin's addresses both in the Church and at the grave, were drawn from the Scriptures and from the life and ministry of the deceased. The solemnities of death, as the fruits of the fall; and the blessedness of the Gospel revelations of salvation were truthfully and feelingly contrasted and expounded; and solid consolations were administered to the family, to the church, and to all who mourn the loss of a man so useful in that singularly peculiar life to which he was adapted.

A brass plate on the coffin contains the following incription :

Reb. George Abrahams.
DIED NOVEMBER 20TH, 1867.

AGED SIXTY-SEVEN.

A full report of all the services, sermons, &c., has been compiled and published by C. E. Verrall, of Brighton, and by Messrs. Houlston and Wright, of London, which will be interesting to all the friends of the deceased. At the close of the report, our correspondent, "R.'s," notice of Mr. Abrahams's death is given without any acknowledgment of its being taken from our pages. If we made any quotations from Mr. Verrall's report we should feel bound

to quote our authority; but this we pass.

A great and good man has gone home; he had a long and good day in the Gospel vineyard. From the beginning to the end of it, he wore well and worked well. God honoured and rewarded him; and now, before the Throne, he adoreth that Saviour for ever, whom here he delighted to preach unto the people.

THE JOY OF PARDON.

BY AUGUSTUS L. HILLHOUSE
Trembling before Thine awful throne,
O Lord! in dust my sins I own,
Justice and mercy for my life
Contend! O smile, and heal the strife.
The Saviour smiles! upon my soul
New tides of hope tumultuous roll!
His voice proclaims my pardon found;
Seraphic transport wings the sound.
Earth has a joy unknown in heaven,
The new-born peace of sin forgiven!
Tears of such pure and deep delight,
Ye angels! never dimmed your sight.
Ye saw of old, on chariot rise,
The beauteous pillars of the skies;
Ye know where morn exulting springs,
And evening folds her drooping wings.
Bright heralds of the Eternal Will,
Abroad His errand ye fulfil;
Or, thronged in floods of beamy day,
Symphonious in His presence play.
Loud is the song; the heavenly plain
Is shaken with the choral strain;
And dying echoes, floating far,
Draw music from each chiming star.
But I amid your choir shall shine,
And all your knowledge shall be mine.
Ye on your harps must learn to hear
A secret chord that mine will bear.

See piles of earth, the open ground,
Where death its victims sow.
The flower in beauty lifts its head,
And ere the hand can pluck,
Its beauty, like a bird, has fled,
Death has its glory struck.
Joy and sorrow run a race,

Joy sometimes takes the lead,
But sorrow comes with rapid pace,
And bows the lifted head.

The sun shines through the broad spread sky
And all is fair and bright,

But soon the clouds come forth to cry
The approach of gloomy night.
Changing is our mortal state,
We fade, we droop, we die,
But Jesus shall His saints translate
To brighter worlds on high.
In Christ we have a perfect day,
He is the thornless rose,

He is the sinner's only way,
In Him the saints repose.

O, DO NOT BE SILENT TO ME!
O, do not be silent to me,

My Father, who ruleth above!
My soul is now waiting for Thee;
O, speak in Thy fulness of love!
All day and all night

I wait for the light.

I watch for the pillar to move.

O, do not be silent to me!

I'm fainting with longing desire;
I'm earnestly watching to see,
Thy smile in the pillar of fire.
I pant for the grace,
That light of Thy face,
Which hopes of the future inspire.
O, do not be silent, I pray!

Dearest Saviour speak Thou to my O, whisper a word by the way, [voice; And hold me in blissful control.

Come nearer and say,
This, this is the way,
Walk in it right on to the goal.
O, do not be silent! behold,

I cling to the cross that is stained
With blood, far more precious than gold
Or rubies, however obtained.
My heart-strings entwine
Around the true Vine;

I rejoice as Thy will has ordained.
O, do not be silent! Within

An unction of holiness light,
Brood ever, and purge me from sin,
And fill me with truest delight.
O, bid me go free!

Then led forth by Thee

My soul shall be strengthened with might. O, do not be silent, lest I,

Like those that go down to the pit,

Should live as I list, and defy

Lknit

Thy love and Thy grace that would

My soul to Thy side!

And there as Thy bride

Would exultingly sit at Thy feet.

EXPOSITION OF ISAIAH XLI. VERSES 1-9.

BY MR. JAMES WELLS,

Of the Surrey Tabernacle, Wansey street, Walworth road.

"Keep silence before me, O islands; and let the people renew their strength : let them come near; then let them speak: let us come near together to judg

ment."

DAVID saith that all our times are in the Lord's hands; and the adversary is at times permitted to stir up one thing and another in the minds of the people of God, so that they are scarcely able to get a single spiritual thought or spiritual feeling, much less any access to God. But when he comes in, and commands the adversary to be still; when he comes in, and commands the adversary to be silent, then are we glad because we are quiet, and are then favoured with a renewal of that accustomed fellowship with God, and of that accustomed spiritual feeling of mind, that some of us know something of the blessedness of. And this is the way the Lord is pleased to renew our strength, so that our meeting to-day without the Lord would be labour in vain. If he is not pleased to put his immortal breath into the word, and to enable you by his Spirit to lay hold of the same, no good can be obtained.

"Who raised up the righteous man from the east, called him to his foot, gave the nations before him, and made him rule over kings? he gave them as the dust to his sword, and as driven stubble to his bow."

There cannot, I think, be much doubt but that this verse historically refers to Cyrus, in those victories which the Lord gave him. But I think we may, in a way of accommodation, give the words; and, indeed, I am not sure that they are not intended to have a spiritual meaning. If so then they are very beautiful. They are very beautiful even historically, because Cyrus was raised up on behalf of the people of God; and the Lord was never at a loss for servants, or means by which to interpose for the objects of his eternal and immutable love. But if this language be taken spiritually, and applied to

the Saviour, it is then very beautiful, for he did indeed rule over everything. There was not anything ever ruled over him; for all the time they were treating him as they were, when they crucified him, they were not ruling; they were in appearance; but he in reality was ruling all the time, and kept his ground, and went through the scene precisely as it was predicted of him. So that we are not to judge by mere appearances, but to judge by the testimony of God, and the happy end to which he brings all that which he in mercy undertakes. Then, of course, the sword must be taken spiritually.

"He gave them as the dust to his sword, and as driven stubble to his bow."

It is the sword of God's truth hath brought us to our senses; we shall know what Abraham meant when he said, "I that am dust and ashes;" and we shall know what Job meant when he said, "Wilt thou pursue the dry stubble?" Such is the effect of the word of God in bringing us down.

"He pursued them, and passed safely;

even by the way that he had not gone with his feet."

So the Saviour did. And it is a sweet thought-we must hang all our hope here, we must place all our confidence here-that Jesus Christ passed through life and through death safely. That is more than any man or woman under heaven can say of himself or herself. Because it means that he passed through life without sin, that he passed through death without sin. All danger lies in sin; but Christ passed through life and through death without sin; he did no sin; and he did this for sinners, for them that had sinned. And we are therefore to reject our own lives, to despise them, cast them, if I may so speak, overboard; deal with them as the man did with his garmenthe cast away his garment, rose, and came to Jesus. Here then must be our confidence ; here must be our safety. Everything else, you may depend upon it, will give way; but this never will. His work is done, it is finished; the righteousness is brought in, and all is safe.

"Who hath wrought and done it, calling

the generations from the beginning? I the Lord, the first, and with the last; I am he. The isles saw it and feared: the ends of the earth were afraid, drew near, and came. They helped every one his neighbour; and every one said to his brother, Be of good courage. So the carpenter encouraged the goldsmith, and he that smoothed with the hammer him that smote the anvil, saying, It is ready for the sodering: and he fastened it with nails, that it should not be moved."

Now, what shall I say to such a Scripture as this, when I take into consideration the mercy of God towards us? Here are men working hard to make false gods, and to polish off false gods, and to finish false gods, and thereby protect themselves against the religion of Christ, and against the truth of God, and against the judgment of God. Ah, is it possible? is it possible that millions of our poor fellow-creatures even at this moment are so in the dark, and under such superstition and delusion, as to do in effect the very things here described? I am sure there is not a real Christian in all Christendom but must feel that he very poorly returns to the Lord that gratitude that is due to him for making us to differ, for delivering us from such unaccountable delusion, and bringing us to know his blessed name; for all are alike by nature.

And, then, mark the beautiful turn of language which the Lord uses, in order to show the difference between those that he does not teach and those that he does.

"But thou, O Israel, art my servant,
Jacob whom I have chosen, the seed of
Abraham my friend. Thou whom I
have taken from the ends of the earth,
and called thee from the chief men
thereof, and said unto thee, Thou art
I have chosen thee and
my servant;
not cast thee away."

I do not know how much longer I may live; but long or short, I shall never live long enough to forget these last words I have read;

"Thou art my servant, I have chosen thee, and not cast thee away.'

I shall never forget the words, the reasons are these. Some years ago, when I was ill, nothing possessed my mind but that I was not a true servant of God; that I should be lost, die when I might; that I was not one of

God's chosen, and that now he had just begun to lay his hand upon me in a way of affliction, that affliction would go on, I should be summoned into his presence, and should be damned to all eternity. That was my state of mind for some few years ago, when I was ill, I did not know which way to look, nor what to do. Well, while I was in this state of mind, these words came to me; "Thou art my servant," they came into my soul like the oil and the wine to the man fallen among thieves; "I have chosen thee," the same power, "and not cast thee away;" the same power. So I thought, what a sweet thing it is, after all, thus to taste that the Lord is gracious. Now religion is thus a reality. There is real soul darkness felt ; there is a real seeking after the Lord. And this was what I needed to bring me back again into the pulpit; for come back to it again I certainly could not, not in the state of mind I was in previous to these words being brought home with power. And just so, whatever you need, really so, in the Lord's estimation, in providence, he will find it for you; and whatever you need in grace, that is, in his estimation, not perhaps in your own estimation, but in his, he will find it for you. So the testimony stands, My God shall supply all your needs" and we cannot question his ability to do do;

'My God shall supply all your needs, according to his riches in glory by Christ Jesus."

Our God is infinite, infinite in himself, and calis infinite worlds his own. If the present population of the globe be twelve hundred million persons, why, he has more worlds to call his own than there are persons that inhabit this globe. He is infinite in himself, infinite in external and internal resources. Ah, what a foundation of confidence is ours.

"My God shall supply all your needs, according to his riches in glory by Christ Jesus."

You will daily find, that the more you trust God, the more reason you will have to bless and praise him.Romaine.