in.' This he accordingly did for several years, until complete, and the carefully preserved numbers, bound in three folio volumes at his mother's expense, remained uninjured to the close of his life. That it was not the mere attraction of the pictures which fascinated him, is proved by the fact, that at the age of seven, he spent all his savings in the purchase of a Reference Bible, an article at that period scarce and dear, and that this book became from that time his favourite study. When seven years of age, he was delighted to accompany his aunt to Sion Chapel, then supplied by Lady Huntingdon's chaplains. When a little older, he used to go with a friend to hear Rowland Hill. But to the preaching of the Rev. William Alphonsus Gunn, and the Rev. John Newton, he attributed the decided and permanent direction of his mind to religious subjects; and to the high standard of Christian character thus set before him may be assigned the reverential, and loving, and earnest mould in which his own piety was so early cast. Among many remains indicative of youthful industry and piety, has been found a packet of papers, discoloured with age, consisting of notes of sermons from Mr Newton and Mr Gunn. Some are dated 1797, when the writer of them was but twelve years old, and others are evidently earlier. The clearness with which the principal points of the sermons are marked out, and the fervour of the spiritual and practical thought retained, are striking indications of young Thompson's tastes and tendencies, even at that early period. At the age of twelve he learned shorthand, in order to preserve the sermons he heard entire; but the system being afterwards superseded by others of an improved character, his labour was in great measure lost. He was favoured with the personal acquaintance and kind notice of both these venerable men, and used to relate with much feeling that when Mr Newton became feeble with age, he was allowed to stand behind him in the pulpit to render him assistance. The pen of a much-loved niece, a daughter of his dear sister Ann, the playfellow of his childhood, and companion of his youth, supplies a few particulars of the transition period: 'Dear mamma always spoke of him as being, when a boy, mischievously fond of fun. She would laugh as she related his playful teasings, and weep over his prompt compensations, often bringing her something which had taken' all his pocket-money. The broken remains, and few unthreaded beads of ear-rings, and a necklace, are still in dear mamma's trinket-box, telling tales of tenderness of the quiet dead. As he grew older, in the days when travelling was an exploit, he would expend his little accumulation on a tour with her in the summer,-once to the Isle of Wight, where they 'merry as larks,' climbing St Catherine's Point, in then unclouded summer, ending their expedition by a visit to Brighton, then a small fishing town. To their latest days, both my mother and my father had a lively recollection of the Sunday evening walk to St Mary Woolnoth, 'Thomas' having always some holy and tender things to say to them by the way. His devotion to his mother was such, that this was her constant utterance, Thank God, I have such a son.' Day by day, for long periods of illness, did he carry his mother up and down stairs, and the gospel was made known to her by him, both in word and deed.' CHAPTER II. EARLY MANHOOD. SEEK first the kingdom of God and His righteousness, and all other things shall be added unto you,' is a promise which has seldom been more evidently and literally fulfilled than in Thomas Thompson's case. The native energy of his character was combined with that intelligent forethought and prompt activity upon which true executive ability, to whatever end it may be directed, is mainly based. There was much in the circumstances, national as well as personal, of his early manhood, to call out his powers. It was a most stirring period. The nation had rallied from the collapse occasioned by the long American War and the terrors of the French Revolution, and was wrought up to the utmost pitch of expectation and excitement by the startling movements and dazzling victories of the First Consul of France. The rapid transitions in the English funds encouraged the spirit of enterprise, and the increasing demands of a numerous family decided Mr Nathaniel Thompson to enter the Stock Exchange. His young son's extraordinary aptitude at calculation encouraged him in this decision, and Thomas, then about fourteen years of age, was henceforth his constant attendant and assistant. Thomas soon became something more than a mere calculating machine. Intensely interested in the stirring events which were then transpiring in Europe, he read eagerly, thought deeply, and formed his own conclusions as to the probable issue of each political change. The result proved him to be almost invariably correct, and the father daily learned to place increased reliance on the son's judgment. Finding himself at the age of twenty-one in possession of three hundred a year, the son ventured upon small enterprises on his own account, never trespassing beyond the bounds of prudence. All prospered; and his little capital doubled, trebled, quadrupled, as fast as he could turn it. From the moment that he had gained this footing of independence, he exercised his influence most assiduously for his younger brothers. He was constantly advocating the value of education, and pressing on, in the interest of his juniors at home, the claims of the best schools and the highest teaching attainable; and this not without success. Nor, during these years of uninterrupted prosperity, had the cares of the world or the deceitfulness of riches choked the good seed which had been so early sown in his heart. In the year 1799 his father had purchased a house on the banks of the New River, in what was then the suburban village of Islington, and had removed thither with his family. For more than a year Thomas continued regularly to attend Mr Newton's ministry in the morning, Mr Gunn's in the afternoon, and usually Mr Rowland Hill's in the evening. Finding, however that the time occupied in traversing the streets to hear his old friends made sad inroads on the day of rest, he decided on finding a sanctuary nearer home, and fixed upon Islington Chapel, of which the Rev. Thomas Jones was the minister. Then it was that his Sunday-school life commenced. In the year 1800, when but fifteen years of age, he became a teacher in the Sunday-school. In 1803 he was present at the formation of the Sunday-school Union, of which he was one of the earliest members, and he remained of the original committee the last survivor in 1865. In 1802 he became a communicant at the table of the Lord, and although but sixteen | years of age, he was from that time his minister's right hand. He devoted himself to his pastor's comfort, and assisted him in every scheme of usefulness, while never for a moment forgetting the humility and docility which became his age and relative position, or regarding it as otherwise than emphatically a labour of love. The incident mentioned by the evangelist John, in reference to Andrew, He first findeth his own brother Simon, and he brought him to Jesus,' was ever a favourite allusion with him. His first affectionate and unobtrusive efforts to lo good were directed to his own family, and these were not unblessed. His brother William, who afterwards became a useful and esteemed clergyman of the Church of England, was in his class at the Sunday-school, and attributed his first impressions to the instructions thus received. Then his dear sister Ann, assigning her decision to the affectionate appeals and consistent example of her brother, joined the church in 1805, and his mother, always devout, was brought into the fuller light and enjoyment of the gospel, by the conversation of her much-loved son, and became a communicant at about the same time as her daughter Ann. The week evenings of this period, from 1800 to 1807, were sedulously devoted to mental and spiritual improvement. Various manuscript. books remain, evidencing by their clear and closely-written notes, how carefully he read and analysed the books he selected for reading. The first which he purchased and studied after the Bible was Watt's Improvement of the Mind. Then some works on natural philosophy and history, Foster's Essays, and Young's Night Thoughts. Next in order of date came Hervey's Theron and Aspasio, Wilberforce's Practical Piety, and Scott's Force of Truth, Bishop Newton on the Prophecies, and Bishop Horne on the Psalms. Then follow the works of Butler and Paley, of Jeremy Taylor and President Edwards, Sabine's Church History, and Fuller's works, besides very many other books which were afterwards given by him to college and school libraries. Foster's Essay on Decision of Character exerted a great influence on his subsequent course of action, and in after years he would quote with enthusiasm a sentence of this distinguished essayist, in which, referring to the moral courage required in a course of virtuous enterprise, he adds, A man of the right kind would say, "I do not care if the whole neighbourhood were to laugh in a chorus." 'I'm Catching Snow Flakes.' K ASKED a little laughing boy, You little thoughtless foolish thing, Mamma! they are so white and pure, Does He not send them down to me, Then chide me not, I'm learning now II. B. W. 1. Gems from Richard Vines. BORN 1600, DIED 1655. 3. That which is required of all Christians is to prove their own works, whether they be wrought in God, in order to their own comfort. Let every man prove his own work, and so shall he have rejoicing in himself. And this is the sweet and immediate reward of all sincere duties, which leave a sweet taste or savour behind them. Enoch, before his translation, had this testimony, that he pleased God: this is that reward which God gives His people before their translation, as first fruits before the harvest. F men did but know what saving | own experience, hopes with patience, when he faith is, we should have either sees no light. more or fewer believers,-more, -for they would renounce that superficial thing called faith, and buy gold tryed in the fire-fewer, for they would not count themselves to believe by that faith which they have. A woman may believe a man to be rich and honorable, and real in his suit, yet that belief doth not make a marriage, but actual consent to take him for a husband; for faith gives as well as takes, it gives a man up to Christ, as well as takes Christ to be a Saviour. It is not true faith that blows hot and cold out of the same mouth, and cries Hosanna to Christ a Saviour, but yet I will not have Him reign over me: The sacrament of the Lord's Supper presents Christ himself to faith thus. It presents Christ himself, His body and blood, not the benefits of Christ apart and abstract, but Christ himself. It presents Christ for intimate union with us, as the nourishment is to the body. It presents Him really as the bread and wine is really taken and received. It presents Him crucified and suffering; as if He was now dying and bleeding: in whom faith finds reconciliation, remission, justification, and redemption. 2. How miserable are they which pursue discoveries, and amass knowledge of almost everything, and yet live and die strangers to themselves. One of the first works which the Word and Spirit works in men, is to give them a light to go down into the dark cellar of their hearts, and make discoveries there; then a man begins to be amazed, and trembles at the sight of himself. It is said of the lost son, that he came to himself. Self-knowledge is the schoolmistress of humility; we are proud, because we know not ourselves; he that knows himself loaths himself, he that knows his wants, prays, he that knows his weakness, fears and flies to the Rock. He that brings knowledge of himself to a sermon, gathers out of that garden those herbs that are medicinal to him. He that knows his own temptations, avoids the occasions that used to ensnare him. He that knows his 4. Believers that have applied by faith the blood of Jesus Christ, when God shall let loose His last and final plagues upon the world, shall be safe-hell, and wrath, and condemnation, shall not touch them. God looks at nothing but the blood of Christ upon them. 5. God answers the expectations and satisfies the necessity of His people, by giving some other grace than we would have, or have our eye upon. Paul's prayers were answered in sufficient grace, not the removing of the thorn,—we cry for comfortable signs, and God gives obediential and serviceable grace,-we look for spiritual gifts, He gives humbling graces,—we would have conquest of sin, God gives power to encounter it, we look for lively grace, and God keeps grace alive—we expect at present, God afterward gives us it. 6. The Passover and the Lord's Supper represent Christ crucified-Christ dying or dead. It is the death of Christ, not His resurrection, nor ascension, that is set forth,—ye show the Lord's death till He come,—this is the sight which a sinful soul would see; this is the comfortable spectacle, to see the price paying, the ransom laying down, the thing in doing; hence he draws the hope and comfort of redemption, and therefore the bread was broken, and the cup was full of blood, to represent to the life, this life giving death of Christ. 7. Take heed of thinking meanly of the furniture of the Lord's table: God hath no better provision to set before a sinner, than Ilis Son's flesh and blood, and His covenant of grace sealed and confirmed. SYMPATHY AND SALVATION. BY THE REV. JOHN COX, LATE OF IPSWICH. 'O Lord God forgive, I beseech thee; by whom shall Jacob arise? for he is small.'-Amos vii. 2. 'A little one shall become a thousand, and a small one a strong nation: I the Lord will hasten it in his time.'-ISAIAH IX. 12. A MOS and Isaiah lived at the same time. The former was a herdsman and the latter is supposed to have belonged to the seed royal. But both were faithful in their work, exposing fearlessly the evils of the times. Both were favoured with visions of the glory of Israel in the future. In the two chapters from whence these verses are taken, we have very opposite conditions of Israel exhibited. Amos is mourning over the low state of the covenant people, and pleading with God on their behalf. He was evidently in sympathy with God, and was heard and answered by Him: Judgments | were deferred for a time, and space was given for repentance. In the words quoted from Isaiah we find a full answer to the prayer of Amos, and to many similar petitioners. Sympathy with God is never wasted, it must bear fruit some time or other. Three points are presented in these two texts. A prostrate people: a pleading saint: a promising God. I. A prostrate people. In one sense this is a goodly sight. It was thus when Israel fell on their faces before God, at the consecration of Aaron and his sons (Lev. ix. 24); at the dedication of Solomon's temple (2 Chron. vii. 3); | and when Elijah brought down fire from heaven by his fervent prayers (1 Kings xviii. 38). A more thorough and lasting humiliation is yet to come, when they shall look unto Him they have pierced, and shall mourn (Zech. xii. 10). But this is not the prostration now referred to. Here it means a low and miserable state caused by unfaithfulness and rebellion. God promised Israel by Moses, that if they would obey His voice, He would make them high and great above all people' (Deut. xxvi. 19; xxviii. 1); but He threatened to bring them down very low if they sinned and went after other gods. They dared to do this; and God fulfilled His word of threatening. The nation set on high is laid low: the great people are become small. The same thing has come to pass again and again in the professing Church. Similar causes 25.-17. have produced similar results. Still God has ever had a people, though sometimes very small. When outwardly very large and numerous, they have been in reality but few. It was thus in our Lord's time, and the apostle says, 'all are not Israel that are of Israel.' In our own times there is a danger of mistaking numbers for spiritual prosperity. Perhaps it may be said of some churches, the people are too many.' A large church may be a very low church. It is so when the spiritual privileges and duties of religion are not entered into and enjoyed; but when in splendour of appearance, in dress, manners, and pursuits, there is much conformity to the world. There may be a wide diffusion of Christianity without a real infusion of Christ. And a profession of religion without being possessed and pervaded by it. Light may have come, and persons not have come to Christ for life. II. Now behold a pleading saint. To complain about man without crying to God is of little avail. The prophet watched events; saw God's hand in them; traced the connection between God's chastisements and the moral condition of the people, and sought to stay the descending judgments by earnest prayer. In this he succeeded for a time. We learn from the 3d to 6th verses, that God twice repented, and said, it shall not be.' But it was only judgment deferred; for sin was not renounced by the people, and at last God's terrible words were fulfilled, both in Samaria and Jerusalem, 2 Kings xii. 14. Days of feebleness should be times of confession among God's servants; confession should be accompanied with hope. We should expect mercy and help from God, and desire to see His people arise.' 6 When we despair of ourselves and all around us, we should hope in God. We see in the case of Amos, that God will honour the praying soul. In what a simple way does he narrate how God had honoured him to avert His judgments. It was thus with Moses when Israel rebelled; and beside have stood in the breach to turn away God's wrath.' But there is a limit to this forbearance; and when Amos saw that God's many justice required that judgment should be laid to the line, he was silent-see verses 7, 9. But Jehovah did not cast off His people for ever. Beyond the dark cloud of indignation we see the bow of promise stretched out, and there shall be a fulfilment of all that God hath spoken. III. In the words of Isaiah we see The promising God.-Jacob shall arise, however small he may be a little one shall become a thousand, and a small one a strong nation.' This shall be made good to Israel in the day of coming glory. But first, there will be a great casting down; the proud people must be made to feel little and low. In that wonderful epitome of Israel's entire history, called 'The Song of Moses,' we read, For the Lord will judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up or left,' Deut. xxxii. 36. Then will He be merciful to His land and to His people, verse 43. 6 What this mercy will do for both land and people is fully declared in Isa. lx. The closing words of this wondrous chapter are, Thy sun shall no more go down; neither shall thy moon withdraw itself: for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended. Thy people also shall be all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified. A little one shall become a thousand, and a small one a strong nation: I the Lord will hasten it in his time.' The contrast between the people, mourned over by Amos, and exulted over by Isaiah, will be greater than between Israel when in Egyptian bondage, and when in their greatest glory under Solomon; and this glory shall be permanent, because it will have its foundation in holiness, and this holiLess will rest on God's covenant character and promises. No more falling after this, for God himself says, 'I will put my fear in their hearts, and they shall not depart from me.' Should not the people of God now inquire what promises they have to cheer them in their present feebleness, and earnestly plead them at the throne? We should try to realise, also, what precepts God is addressing to us. Does He not call us now to awake and shake ourselves from the dust, to arise and shine, because our light is come. The spiritual beauties and privileges which Israel will possess in the millennial day are all ours now, and we are exhorted and encouraged to enter into them. We must not be satisfied with a low state, nor be content to live without nearness to God. While we hope for future glories, let us do all we can amidst the gloom and the evil. God's word to His saints in darkest times is-shine;' and in the worst periods the precept still is- Do good to all men.' May we not also learn from Amos how much evil may be averted, and how much good may be brought in and done by one man, who is really in communion with God. Our comfort is, that God can do a great work in a short time, when His own time is come. 'I the Lord will hasten it in his time.' Thus it was when the day of Pentecost was fully come, the Spirit came in great power; His emblem, the rushing mighty wind and the fiery cloven tongues. Then more work was done in that day as regards the conversion of sinners, the honouring of Christ, and the glorifying of God's mercy, than had been done during a long time, or indeed ever before. We must not abuse this thought, and so be content to remain in a cold low worldly state under a pretence of waiting God's time. The people who received the Pentecostal gift were not of this character. 6 They all continued in prayer and supplication,' Acts i. 11. And God soon answered them. In Psalm cii. 13, we read, Thou shalt arise, and have mercy upon Zion, for the time to favour her, yea, the set time is come.' How is this known? For thy servants take pleasure in her stones, and favour the dust thereof.' Sympathy with God, manifested in lamentation over His name dishonoured, and His cause depressed, is sure to bring down displays of God's help and salvation. There is a brief answer which may be given to the question, By whom shall Jacob arise?' which, in conclusion, we do well to ponder. That answer is, BY GOD and the godly. By God efficiently, and by the godly instrumentality. By divine power, and by earnest prayer; yea, by power put forth in answer to prayer. the exercise of mercy, and by diligent use of all heaven appointed means, Jacob shall arise. Let us then, if we would see the Church arise, give ourselves continually to prayer, and to the ministry of the word.' By |