"The clouds and the shower of blessing," ""The frowning Providence hiding a smiling face," "The ripening and unfolding of Divine purposes," "The bitter bud and the sweet flower," "The blindness of unbelief leading into error,' "God His own interpreter, making all plain at last." Thus in succession, and with admirable conciseness, are these various figures skilfully woven to illustrate one great truth-the mystery of Divine Providence overruling the affairs of men, and bringing good out of apparent evil.

The second hymn similarly abounds in metaphor, as may be seen: The fountain, the stream, the guilty stains, the dying thief and the dying Lamb, the wounds, the ransomed Church, the sweeter song, the endless theme, &c. This feature is remarkable in a hymn commencing

"I was a grovelling creature once, And basely cleaved to earth; I wanted spirit to renounce

The clod that gave me birth."

The whole (only six verses) is based on the striking emblem of the transformation of a chrysalis into a butterfly, as illustrative of the impartation of Divine life to one dead in sin (Eph. ii. 1). This is clearly unfolded in the second and third verses :

"But God has breathed upon a worm,

And sent me, from above, Wings such as clothe an angel's form, The wings of joy and love. "With these to Pisgah's top I fly,

And there, delighted, stand; To view, beneath a shining sky, The spacious promised land." Yet not losing sight of the danger attending even great spiritual favours, he continues, in verse 5 :

"How glorious is my privilege! To Thee for help I call; I stand upon a mountain's edge, Oh, save me, lest I fall!" &c. Though this rare distinction more or less pervades all his hymns, one other only shall be referred to as an instance

of the gift, because it has been pronounced, by competent judges of what a hymn should consist, as the very best in construction in the English language. The figure is at once most clearly stated in the opening line :—

"Thy mansion is the Christian's heart,"

and expresses, in unity of thought and beauty of language, by fervent address to the Almighty, the holy aspirations of the soul for pure, close, and uninterrupted worship. James Montgomery (himself no mean hymnist) wrote of this sublime composition that "it is a perfect allegory in miniature, without a failing point or a confusion.of metaphor from beginning to end; verse cannot go beyond it, and painting cannot approach it."

The origin and history of the "Olney Hymns" are well known. In the eight bright years of Christian life succeeding Cowper's conversion he removed to Olney for the benefit of John Newton's ministry, who was then the curate there. In so dull and poor a town a man of Cowper's birth and education (he was a cousin of Earl Cowper) could find but little society besides the minister; who proved to be through life, in deep affliction no less than in joy, as tender, constant, and devoted a friend as man ever had. To avert the evils of living without any settled occupation or business, Newton very wisely and kindly engaged him to visit the poor, to attend various religious services, and assist in duties of mutual interest. In the blessed evangelical revival of that period the need was felt of bymns to express the enlargement of the heart beyond the dry Church psalms, so the curate (no mean composer) enlisted the poet's aid to produce a volume of original hymns for public worship, "intended likewise," as stated in the preface, as a monument to perpetuate the remembrance of an intimate and endeared friendship." They pursued their pleasant task for about two years, when a severe mental affliction, of seven years' duration, prevented any further aid from Cowper; and Newton continued in sorrow his

labour alone until, in 1779, he was induced by his friends to publish, although he had but sixty-seven of Cowper's to add to 281 of his own. Their arrangement was easy and simple, nor has there been any alteration or correction in the many subsequent editions. The volume was well received, and has ever merited the esteem of the Christian public.

Cowper had certainly attained the gift of brevity, for, unlike some of Hart's, with twenty verses, and Dr. Watts' frequently of twelve, he only three times exceeded six, several three or four; so that the total number of his verses was but 350, or an average of but five and one-third. These comprise all that he ever wrote, except one for the Olney Sunday-school, commencing

Hear, Lord, the song of praise and prayer,

In heaven, Thy dwelling-place, From infants made the public care, And taught to seek Thy face," &c.

There is one other hymn which has been wrongly ascribed to Cowper by Denham and others. The first line is

"To Jesus, the crown of my hope," of which the first two verses only were by him, found among his papers after his decease, to which six others were added by some unknown hand. No persuasion or entreaty from his friends could ever prevail on him to write another; for one of his insane delusions was to exclude himself ever after (a period of twenty-seven years) from all religious duties and privileges. space, as well as reluctance, forbids further allusion to his distressing history, sufficiently known and deeply lamented; remembering, also, that his "hymns" are our subject.

But

Some may consider he was too profuse in poetical ornament; some are certainly more like odes, and in style for worship inferior to Watts'. Moreover, his affectionate colleague said, in

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his preface, that "the composition of hymns could be more successfully attained by a mere versifier than a poet, as they required chiefly perspicuity, simplicity, and ease." Still, there are other Christians, besides 'plain people," who would not object to illustration and beauty. Newton stated, further, that "such imagery and colouring, if admitted at all, should be indulged very sparingly, and with great judgment." These remarks might be taken as some reflection on the ornamental style of his colleague; but he could mean no blame, as we have his own high opinion of his grace and talent in some pleasing lines, scarcely known, with which we were much delighted, only just lately, to meet, and will very properly conclude this imperfect paper :

"I had a friend beloved, and well we knew Union of heart, confiding, fond, and true. We dwelt together, and I watched him still,

An untired pilgrim towards the heavenly
hill;

A soldier 'mid a troop of hostile foes,
A Christian finding 'neath the Cross

THE WAY TO BE HAPPY. Ir is related of a mountebank, who was once performing in the ancient city of Carthage, that he engaged to tell all who would come to his place of entertainment on a certain night what their thoughts were. This announcement drew together an immense concourse of people. During the performance the man proceeded to redeem his pledge. Said he, "I promised to tell you what you were all thinking about; you are all thinking how you may buy cheap, and sell dear." The Carthaginians, who were a nation of merchants, wholly engrossed in money making, admitted the truth of the conjuror's words and applauded his wit. May I not give this story a turn and apply it to my young friends for whom I write? Shall I tell you your thoughts? Are you not all thinking how you may obtain happiness? To desire to be happy is as natural as to breathe, and the pursuit of happiness is universal amongst men. But, whilst the search is common to all, comparatively few are successful, by far the larger number go down into their graves unsatisfied, crying "Who will show us any good?" That my young friends may be truly happy is the fervent desire of the writer, and to offer them a few hints by way of direction in the search for happiness is the object

of this paper.

We are not likely to succeed in finding happiness until we have first obtained a correct view of what will make us happy. Many mistakes are made here. The philosopher goes as far astray as the fool on this subject. More than two hundred different notions of what constitutes the chief good that men should seek have been collected from the writings of learned men. But there is no occasion for us to wander and grope in the dark, if we are willing to be

directed by an infallible guide. The Word of God presents us with the plainest instruction in this important matter. Here we learn that

'Tis religion that can give
Sweetest pleasures while we live,
'Tis religion must supply
Solid comfort when we die.

After death its joys will be
Lasting as eternity;

Be the living God my friend,
Then my bliss shall never end."

It is far from my wish to dash the hopes or daunt the spirits of any in their efforts after success in the several spheres where God has placed them, but disappointment awaits all who seek for happiness in worldly prosperity There once lived a great and wise king who possessed every advantage enjoyed by man. With opportunities beyond, perhaps, any other man that has ever lived, and after a life of almost unparalleled prosperity, he sums up his experience thus:-"Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do; and, behold, all was vanity and vexation of spirit, and there was no profit under the sun." Nor is Solomon alone in this conclusion; the uniform testimony of man is to the same effect. Alexander wept when he had, as he supposed, conquered the world. It is related that after the death of Abderman, Caliph of Cordova, the following paper was found in his own handwriting:-"Fifty years have elapsed since I became Caliph. I have possessed riches, honours, pleasures, friends; in short, everything that man can desire in this world. I have reckoned up the days in which I could say I was really happy, and they amount to fourteen." A short time ago a gentleman was dining with one

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of the richest men in Europe. Observing the richness of the furniture and sumptuous character of all the surroundings, he said, “My dear Baron, you must be a happy man." Happy -ah!-happy-let us change the subject," was the reply. Honours, riches, power, position, pleasures do not constitute happiness. Men who have possessed these things have been very miserable, while others who have had none of them have been truly happy. Worldly things promise much, but perform little. They are deceptive, and he that seeks happiness therein courts disappointment.

Let my young friends settle this in their minds-God alone is the source of real happiness. The folly of those who seek satisfaction apart from God is thus described in the beautiful and expressive language of Scripture: "They have forsaken Me, the Fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no water." The metaphors here employed are very striking. A strong desire is likened to thirst. God declares Himself to be an ever full and ever flowing fountain, at which thirsty souls may drink to their heart's content. But the devices of men are as pits dug in the earth to catch the rain that falls: full of cracks, they are ever empty, or contain but a few drops of muddy water, that serve rather to aggravate than slake the thirst of the deluded persons who seek to find satisfaction in them. We see the Christian, with joy and sacred satisfaction, drawing water from "the wells of salvation," while the weary worldling sinks fainting to the ground beside his empty cistern.

The solemn charge of Scripture, "They go astray as soon as they be born," echoed in the sad confession of the prophet, "All we like sheep have gone astray," is strictly and universally true. We have all forsaken the only true source of happiness. Hence, the first step in the road to real happiness is a genuine repentance. By sin we have gone astray; by repentance we return to God. The first step of the prodigal in the way to regain his lost state of

felicity was his turning his back upon his sins, his face towards his father's house, and setting out on his journey homewards. A gentleman travelling in Scotland saw an aged shepherd on the hills reading the Bible, and requested him to point out to him the way to heaven. The shepherd took him to an eminence close by, from whence an old tower was visible. "You see, sir," said he, "yonder tower; the way to heaven lies straight by it, and it is the only safe way to future happiness." Amazed at the strange direction, the gentleman asked what the tower was called. To which the shepherd replied, "Sir, the name of it is the Tower of Repentance.' By repentance we turn from sin, the source of all unhappiness, to God, the fountain of all bliss. This repentance is the gift of God, and can only be obtained from the Lord Jesus Christ, who is "exalted a Prince and a Saviour for to give repentance unto Israel." May my young friends seek this heavenly gift at His hand!

The forgiveness of sins is essential to true happiness." Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity." The forgiven man is the only safe and happy man. The blessing of forgiveness is always granted where there is a genuine repentance wrought; it is realised through faith in the Lord Jesus Christ, and obtained by humble confession and prayer. The word of God declares that "He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy." The experience of the saints is thus described "I acknowledged my sin unto Thee, and mine iniquity have I not hid. I said I will confess my transgressions unto the Lord, and Thou forgavest the iniquity of my sin." Apart from forgiveness we are in the condition of miserable criminals, liable to arrest and punishment at any moment. A king once invited a subject to a feast. Everything that could please the eye and tempt the appetite was placed before him; but, over the chair where he

is

sat, a sword was suspended by a single hair in such a manner that the snapping of the hair would cause his death. We do not wonder that the man was wretched, though surrounded with luxuries. The unforgiven man similarly exposed; there is but "the brittle thread of life," the "breath that is in his nostrils," between him and eternal destruction. His misery is real, his mirth a delusion, arising from the blindness and insensibility of his heart.

Forgiven sinners enjoy the favour of God. They "walk in the light of His countenance." This is real joy. "Thou hast put gladness in my heart, more than in the time that their corn and their wine increased," is the language of the believing soul. All natural pleasures sink into insignificance in the presence of this happiness, as artificial lights are extinguished by the rising of the sun. In God's "favour there is life; at his right hand there are pleasures for evermore. Those who are privileged to enjoy His favour, even here in this world, "rejoice with joy unspeakable and full of glory." We cannot express this happiness in words. It must be experienced to be known. A boy was once eating a splendid peach; he said to his father, who was standing_by, "Father, this peach is so sweet." "How sweet is it, my boy?" replied his father. "Oh, so sweet, so sweet," said he. "But how sweet, my son?" again asked his father. Holding up the peach to his father, the boy replied, "Taste, father, and then you will know." So, with the Psalmist, we can only say, "O taste and see that the Lord is good; blessed is the man that trusteth in Him Strangers cannot intermeddle with this joy.

True happiness is realised in a humble walk with God. This is true wisdom, and "her ways are ways of pleasantness, and all her paths are peace." The frame of our mind has more influence on our happiness or misery than our outward circumstances. Jesus said: "Come, learn of Me; for I am meek and lowly in heart, and ye shall find rest unto your souls." One of the happiest men the writer has ever known

was a poor cripple, who had been unable to walk for seventeen years, and was dependent upon charity for his daily bread. He had once been strong and vigorous, and in affluent circumstances, but his happiest days were those that he spent in poverty and affliction. He knew that his sins were forgiven, enjoyed much of the light of God's countenance, and lived in humble, contented submission to his heavenly Father's will. He walked with God and experienced the truth of David's words: "The Lord God is a sun and shield He will give grace and glory: no good thing will He withhold from them that walk uprightly." Perfec happiness is not to be expected in this world, but the true Christian, living in humble subjection to the will of God, is a really happy man. He enjoys a measure of true happiness here on earth, and an eternity of perfect bliss awaits him in heaven hereafter. That my young friends may be taught by the Holy Spirit to seek happiness in God, where alone it can be found, is the prayer of their sincere friend, Guildford.

E. MITCHELL.

SCRIPTURE ENIGMAS.

No. 1.

1. With which Lebanon abounded. 2. "Purge me with."

3. One of David's brothers. 4. A son of Kohath.

5. Who "cursed David."

6. An instrument of music.

The initials give a name of our Lord; the finals, one of the component parts of our nature. 1 Thess. v. 23. No. 2.

1. Description of an earnest Christian spirit.

2. How a holy living sacrifice is to God.

3. Prayer, when earnest and effectual. 4. Result of the mind's being renewed. 5. To what saints should be given. 6. How to regard that which is evil. 7. Far spent.