have received the truth only in advanced life. Now, respecting the former it is quite clear, that they can have no experience of that change which, to the others, is the most memorable event of life. Moreover, the habits and matured dispositions of the one class have to be unlearned, and others substituted in their place; while those of the other require only to be rendered more and more perfect. And hence the difference usually observable, between such as have been trained in the school of Christ from their earliest years, and such as have been awakened into spiritual life when old in sin. Those of the former class are usually more equable, perhaps less remarkable, but deep and solid in all their attainments; whereas those of the latter are often cast into overwhelming distress, and sometimes discover such a change of conduct as greatly to attract public notice. If these simple facts, which are open to the observation of all, were duly attended to, we would hear less of the alleged extravagance accompanying revivals of religion. The natural period for conversion is in early life; the earlier the more natural. It is the will of God, that the parent of our fallen nature should, by the divine blessing, be also our spiritual parent, he himself being a Christian; and in these circumstances, the world would not witness such scenes as those referred to. But suppose the period of infancy and childhood to pass away, and manhood to become mature in a state of rebellion against God and rejection of the blood of the cross, God would have it, that a change in these circumstances should be noticeable. There is in such cases, usually, the crime of sinning against light. As in the case of the three thousand, there is the felt conviction of having crucified the Lord of Glory, and therefore would God have such like these to witness for him, that others may know their condition. And suppose now, that hundreds in those circumstances were about the same time to be awakened to a sense of their state, is it strange, that they should together feel and together express their feelings? And is it not rather a strong manifestation of divine wisdom? God is thus multiplying his witnesses, and causing them to unite in their testimony, and to express it aloud; and why, but that others in similar circumstances may hear and fear

Other sources of diversity will be found in the previous habits of individuals. All who are in an unregenerate state, are fearfully guilty in the sight of God; and it would be difficult, if not also presumptuous, to say, what courses of conduct are in God's sight the most criminal. There are, however, diversities of character among transgressors, as well as among the people of God. Some, for example, are so regular in their conduct, as, like the young man in the Gospel, to seem not far from the kingdom of heaven. Others, and especially men of a speculative turn of mind, are unsound in the faith, and known as such. While a third class are known chiefly on account of their outrageous and immoral conduct. Now, suppose three individuals fairly representing these different classes, to be called by divine grace, they will most probably manifest & considerable difference of Christian character. The man of regular and amiable conduct will exhibit so much of the life and power of religion, as to shew that he is a new man, and God will thus give evidence to others that heart religion is something else than mere regularity of conduct. The man of scepticism will probably feel more deeply, and give a more decided testimony to the truth; God thus witnessing, by his Spirit, as an indwelling Spirit, to his own testimony in the Word, and often to those particular truths which the individual before denied. The strong testimony of the Apostle Paul to this effect is strictly in point," Straightway he preached Christ in the synagogues, that he is the Son of God. But all that heard him were amazed, and said, Is not this he that destroyed them which called on this

name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests? But Saul increased the more in strength, and confounded the Jews, which dwelt at Damascus, proving that this is very Christ." The same thing often occurred during the sufferings of the Church, under the pagan emperors. Her ablest defenders were usually pagan philosophers, who had been converted to the Christian faith. During the Reformation, the same was again experienced. Those who most effectually exposed the soul-destroying errors of Popery, and who taught most powerfully the value of the Scriptures, and the preciousness of the blood of Christ, were converted priests. They were thus, in the providence of God, as torches ignited by a divine power, and hung up as beacon lights on the very confines of a kingdom of darkness. Something of the same kind seems to be again coming round in the sister country. And among ourselves they are not wanting, who boldly and efficiently promulgate what they once destroyed. But suppose still farther, that our exemplar of immorality were to be converted, and to become altogether a new man, we would expect to find in his case, more of that direct zeal which would call upon all men every where to repent, and of that hating even of the garment spotted by the flesh, which proves the recollection of former sins. The life of a Welsh, a Bunyan, and a Newton, will explain what we mean. And here also we see how it is, that God magnifies the riches of his grace, and raises to himself witnesses of every hue and character, giving evidence to their fellows of the power and mercy of God.

And

But we have yet remaining one other source of diversity-that arising from the employment of different means in bringing about their conversion, or at least improvement. We hold it to be an unquestionable principle, that no instrument but the revelation of the Word, saves the soul in mature life. We are saved by faith in a finished atonement; and as we can apprehend the atonement only through the revelation of the Word, the Word itself, either read or preached, or somehow communicated, seems to be essential to salvation. "How shall they believe in him of whom they have not heard? Still there are many ways in which this Word may be communicated, or rendered availing. And we are very much disposed to believe, that among such as are providential, affliction will be found to hold a leading place. And yet the kinds of affliction are so various, as to open a very wide field for observation. Luther, for example, appears to have had his mind first directed to its true condition, by an alarming occurrence: "As he was walking in the fields with a friend, he was struck by a thunderbolt, which threw him to the ground and killed his companion," says one historian. his personal friend and biographer, Melancthon, gives a somewhat similar account: "The immediate occasion of his commencing that course of life which he judged most adapted to sacred duties, and the promotion of piety, was this, as he himself told me, and as many persons well knew: While he was deeply reflecting on the astonishing instances of the divine vengeance, so great alarm would suddenly affect his whole frame, as almost to frighten him to death. These alarming agi tations came upon him, either for the first time, or certainly they were the severest in that year, when he lost an intimate companion, who was killed; but I know not by what accident.' Luther was afterwards led, by many steps, to a full knowledge of the truth; but he was thus probably first awakened out of indiffer ence; and hence part, at least, of the decision of his after conduct. Many in our own country were called, by grace, during seasons of severe persecution. They received the truth while in jeopardy of their lives, and were thus required, in their first acceptance of the Saviour, to forsake all and follow him. And hence, we doubt not, one cause of their great decision and singleness

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of character in after trials. And cases are, we doubt not, occurring numerously every day, of more common afflictions being so sanctified, and of their leaving behind them special fruits. An instance occurs at this moment. A person, whom the writer knew well, and whose memory he still reveres, had, even in early life, many transient impressions of religion, and always cherished respect for its ordinances. But it was only after advancing towards the decline of life, and being subjected to affliction, that she saw and felt as God afterwards revealed himself. Suffering long under bodily ailments, she gradually lost her relish for the world, and sought more eagerly after other and abiding treasures. "The Afflicted Man's Companion" became very much her companion. And from it, she was led especially to the study of Boston's Fourfold State," which seemed to open up to her more enlarged views of the divine economy. Other books, and especially the Bible, she also read. But it was with her, as with most in similar circumstances, she fitted but little from book to book, or even from passage to passage. A single volume was usually, for the time, her ordinary library, and the marks which it contained proved her frequent reference to it. One very severe bereavement gave a death-blow to all her remaining earthly affections, and very much wrapt up her entire soul in the contemplation of the realities of eternity. She talked familiarly and frequently of her own end; her companion now was almost exclusively the Bible, or if there were any exception, it was usually in favour of such a book as Wellwood's Glimpse of Divine Glory." Her sense of sin continued acute, but her entire devotedness enabled her so to live with God, as to live very much in the enjoyment of his reconciled favour. Her prayers, which were often audible, were remarkable for deep feeling, great earnestness, and lengthened wrestling as with a present God. And yet such was her feeling of deficiency in knowledge, as well as in other attainments, that she most eagerly courted the society and instruction of the truly pious, especially such as she knew and felt to be spiritually minded and experienced Christians. This, however, prevented her not from faithfully warning and affectionately urging on all around her the things of eternity. Naturally frank and warm-hearted, she had little difficulty in recommending Christ to others, and scarcely any would impute her zeal to aught else than the strength of her own feelings; apparent as these were in every thing she did. Some who had been grossly irregular, became thus warmly attached to her, and others who were but children, would have left their companions and their play to sit near her, and listen to her affectionate advices. With those whom she knew, she was apt to speak of her own end as approaching; and then of what death is, and what eternity must be, to such as are out of Christ. And having awakened their sympathies, and gained their undivided attention, she would speak, perhaps, of the sufferings of Christ, and quoting particular passages, introduce them to the Scriptures themselves. During most of this time she suffered much, and from complaints the natural effect of which was to depress, and yet her spirits scarcely ever flegged, except when entirely overcome with weakness and pain. Her natural temper was remarkably buoyant, and as her afflictions increased her consolations greatly abounded. At last, she sunk under weakness and exhaustion, blessing and praising free and sovereign grace. Occasionally she was unable at all to speak, and sometimes fainted. But as soon as life seemed a little fanned, her lips whispered anew the praises of redeeming love, or urged, on those near, some solemn and dying charge, to be delivered, perhaps, after her decease. The hour of her departure, however, at last came, and waiting and watching, as she had long been, for the day-break of eternity, its light entered her soul, and they who stood by only observed, when the

change had taken place, that her body was all that remained. It is thus, as we think we have sometimes observed, that religious principle, when nursed in the hot-bed of affliction, grows more vigorously, and blossoms more freely, and sooner ripens into heavenly fruit. So true is our Lord's saying, "Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit."

There is still perhaps, some may think, a cause of variety yet remaining,- -we mean the diversity of gifts communicated by God. We have no doubt that God does bestow diverse gifts, and different degrees of the same gift on different individuals. This may be expected from the general analogy of all God's works; it may be almost proved from the diversity of miraculous gifts communicated to the early Church, and which were as the visible representations of spiritual endowments; and it may be altogether proved, from the adaptation of promised grace to our varied circumstances, and from the different ends to be accomplished by different individuals. But to attempt to describe the laws by which the sovereign wisdom of God is directed, would be vain, and to separate the special gift from the special character and circumstances, would be as unsound as impracticable. All the specialties of constitution and circumstances form parts of the sovereign act, by which the disposal of divine influence is determined. The original talents, the after acquirements, and the particular situation in society, occupied by Saul of Tarsus, were equally of divine appointment and sovereign disposal, with the communications made to him on his way to Damascus. And in his history, as an apostle, may some of the ends of these preparatory gifts be easily observed. And thus it is with the whole family of God. They are, in a special manner, formed for his glory; all the events of providence which befal them are directed towards the accomplishment of special ends, and the communications of divine grace, with which they are favoured, conspire with these to the same ends. At present, we cannot see the full bearing of all this, and we often err, in ascribing that only to divine grace which applies equally to matters of creation and providence. But a time is coming, or rather eternity is coming,that great mirror in which all things past and present are seen as new-and then shall we be able to unravel the mysteries of the past. God will then appear as one in all his works, and yet diversified in all his creatures. "Beloved, now are we the sons of God; and it doth not yet appear what we shall be; but we know that, when he shall appear, we shall be like him, for we shall see him as he is.'

CHRISTIAN TREASURY.

View God in every thing.-Certainly were God the choice of our hearts, our natural use and enjoyment of things would not relish so much with us, nor take us up so much, as the viewing of him in them all. In our affairs and our refreshments, in company and apart, in the beholding of heaven and earth, and all that is round about us, our eye would be most on him whom our soul loveth. What a pity, and what a shame is it, that we who profess to be his children, and even they who truly are so, should so little mind our Father and his greatness and glory, who is continually minding us and our good. It is, indeed, a double standing wonder in the world which he hath made, that God should take so much notice of man, and man should take so little notice of God.-ARCHBISHOP Leighton.

Temptation needful.-Not to be tempted is sometimes our most subtle temptation.-JEREMY TAYLOR.

True Nobility. The greatest and truest nobility is to be a servant of the great God. He is nobly descended who is born from above.-DYER.

SACRED POETRY.

THE MISSIONARY'S DEATH.

WEEP not for the saint that ascends

To partake of the joys of the sky; Weep not for the seraph that bends

With the worshipping chorus on high. Weep not for the spirit now crowned

With the garland to martyrdom given, O weep not for him, he has found

His reward and his refuge in heaven. But weep for their sorrows, who stand And lament o'er the dead by his grave,Who sigh when they muse on the land

Of their home, far away o'er the wave:Who sigh when they think that the strife,

And the toil, and the perils before them, Must fill up the moments of life,

Till the anguish of death shall come o'er them.

And weep for the nations that dwell

Where the light of the truth never shone, Where anthems of praise never swell,

And the love of the Lamb is unknown.
O weep! for the herald that came

To proclaim in their dwelling the story
Of Jesus, and life through his name,
Has been summoned away to his glory.
Weep not for the saint that ascends

To partake of the joys of the sky;
Weep not for the seraph that bends

With the worshipping chorus on high: But weep for the mourners who stand

By the grave of their brother in sadness; And weep for the heathen whose land Still must wait for the day-spring of gladness. BARTON.

SACRED STANZAS.

O GOD! unending praise be thine,
Whose mercy full and free
Invites the weary soul like mine
To seek its rest in thee!

For O! had not eternal love

The generous mandate given,

That hearts, which earth could never fill,
Should lift the void to heaven;-

These thoughts, like meteor fires that sweep
Athwart the mental sky;

And these heart-longings, wild and deep,
For joys that cannot die,—

Without an aim, without an end,

Might reason's self have hurl'd

Down from her throne, and made this heart
The ruin of a world!

But thou, all perfect God! wilt be
My strength and portion ever;

Keep thou my soul, for thine alone
The truth that faileth never!

JANE C. BELL.

MISCELLANEOUS,

The Death of a Profligate.-The Rev. Mr Reid thus writes from Van Diemen's Land, concerning a young man aged twenty-seven :" He had indulged freely in all the fashionable gaieties of the world and if ever a serious

:

or useful thought obtruded on his disordered fancy, it was immediately stifled by some idle debauchery. In this mad career, he quaffed away life to the dregs; and before he arrived at the meridian of manhood, he was verging fast to the brink of eternity. A bacchanalian surfeit in a distant country brought on a fever, which threatened a speedy dissolution of life; and in this state I saw him for the first time for several years; and I am certain I shall never forget the painful feelings I endured throughout this melancholy interview. It is absolutely impossible to give even a faint idea of the horror, the agony, the heart-rending terror, that harroved up his soul, whenever the thought of death flashed across his mind. He received me with frenzied ardour, in which hope and fear were strongly depicted. 'Alas!' he exclaimed, you have come too late; for I am lostevery way lost.' I immediately perceived that life was ebbing fast; and being convinced that nothing short of divine interposition could retard his fate, I endeavoured to console him, by drawing his attention to the mercies of God, and the saving mediation of a gracious Redeemer to which he replied, with asperity and violence, If you have any friendship left for a degraded, selfpolluted wretch, torture not his last moments. My life has been spent in iniquity, foolishly spent, because it never yielded one hour of solid happiness. I have lived without thinking of God; and why should he now think of me, unless it be to judge me-to dainn me! Oh, God, I shall go distracted!' A fainting-fit intervened, and fortunately broke this mournful chain of reflection: but, alas! sensibility too soon returned; and with it, fresh trains of gloomy despondency. He stared wildly, and roared out, I have broken from him, but he is coming again: there-there-death !—Oh, save me! save me!' After nearly an hour passed in this dreadful state, he again became incapable of reflecting; but every moment added to his dejection. I have been so bad,' he exclaimed, that God can never forgive me. I have blasphemed and dishonoured his holy name an hundred times, when my heart inwardly smote me. I have ridiculed and denied his existence, that my companions in error might think well of me: but I never was sincere in my wickedness.' His mind became so agitated, that all reasoning was lost he was unable to repent; and the thought of death rent his very soul. In this perturbed state, he languished for about four hours from the time of my first seeing him; till, at length, overwhelmed by despair, a paroxysm of fever closed the tragic scene. The last words he uttered, that I could distinctly hear, were- God will not, cannot forgive!' The remainder was lost in a murmuring groan."

Vanity of human wisdom.-Simon Tournay affords a memorable and affecting illustration of that Scripture, 'Professing themselves to be wise, they became fools.' In 1201, after he had outgone all at Oxford in learning, and had become so eminent at Paris, as to be made the chief doctor of the Sorbonne, he grew so puffed with pride, as to hold Aristotle superior to Moses and Christ, and yet but equal to himself! At last he grew such an idiot, as not to know one letter in a book, or to recollect one thing he had ever done.

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entirely worldly. The example of our blessed Saviour I have heard stated as a reason why medical philanthropists should neglect, or but rarely attend on the public exercises of religion; and to have been visiting the sick is considered an unanswerable excuse for absence from Church. Lastly, it has been gravely alleged that there is no commandment in Scripture for going to Church twice a day.

To notice this last argument, in the first place, I at once acknowledge that there is no commandment for going twice to Church; but it must be recollected that neither is there any commandment for going once; and if an express commandment be necessary for sanctioning any line of conduct, we shall be greatly at a loss on various occasions. The Bible does not contain a code of minute rules, but a series of principles which are much better fitted for our guidance, and which we ourselves are to apply to even the smallest concerns of life. The man who has the fear of God in his heart, and who is constrained by the love of Christ, will need no specific commandment as to worshipping God in public as well as in private, on the Sabbath as well as on other days.

The mistake which lies at the bottom of several of these objections is this, that the chief or sole purpose of our attending Church, is to learn our duty. Now, we are in general quick enough in discerning what is our duty, but reluctant to follow it; and one object which the minister has in view is to point out and urge upon our attention the most powerful motives to duty. But it must be recollected, that duty, in the usual meaning of the word, is only one part of religion, which consists in a right state of the opinions and affections, in a right state of the outward actions, and in a right observance of the appointed services of worship. There are many individuals who consider that we have no concern but with the outward performance of moral duties. These individuals are very partially acquainted with their Bibles, a large portion of which refers to the ordinances of worship. It is a great mistake to suppose that the Jewish system alone had reference to the mode and time of worshipping God, and that Christians are emancipated from this state of servitude. The New Testament gives much direction and admonition with reference to worship, both public and private, to preaching and hearing, to praying and singing. An attentive reader of the Scriptures will be very much struck with the truth of this remark, and when he notices the frequency with which the devout worshippers of God are brought under our observation for approval and imitation, he will perceive that this is no unimportant subject. The public worship of God is appointed for the benefit of his worshippers, that they may receive the instruction, the admonition, the comfort, which they individually need, and that they may have jointly an opportunity of presenting to him the homage of their affections. But it is designed also for the benefit of the world at large. The ordinance of preaching is the grand instrument by

which sinners are converted to the love and service of God; and were it abolished, or much limited, a serious obstacle to the propagation of Christianity would be presented. Public preaching is not indeed the only instrument of conversion, and many have been brought to God by reading the Scriptures, by affliction, by the kind instruction of a pious friend. But our Catechism most justly expresses what is ascertained truth on the subject, when it asserts, "The Spirit of God maketh the reading, but especially the preaching, of the Word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith, unto salvation." "Let us not, then, forsake the assembling of ourselves together, as the manner of some is; but let us exhort one another." Let us recollect, that every time we needlessly absent ourselves from public worship, we not only deprive ourselves of a real advantage, but we withhold our public testimony to the honour and the value of God's own ordinance.

The

It is urged, however, that God may be worshipped in any place; and a great deal is said about the suitableness of the God of universal nature being adored amidst his works of rural scenery. This is just. The shepherd, who is detained on the hills by the care of his fleecy charge, may engage in the duties of divine worship, though far from the society and the dwellings of men. sailor may spend his Sabbath in exercises of piety, when, in the performance of his necessary duties, he is surrounded only by the world of waters. The mother may worship God while she watches over her sick child. The sick man, whom the hand of God restrains from public worship, may have a "little kirk" in his own chamber. These, and many others whom the providence of God plainly excludes from the sanctuary, may enjoy his presence with them in the several places of their se clusion, and will find the want of public ordinances fully compensated by that gracious presence. But it is to be doubted, whether the man, who purposely takes a rural walk, in preference to the service of the Church-who purposely selects the Saturday for commencing his voyage, when no necessity compels this-who makes Sunday the day for doing all the odd pieces of work which have been left over from the week-it is much to be doubted whether he can rationally expect the blessing of God on his soul. He is a God of order; he has blessed the Sabbath, and sanctified it specially for his worship; he has impressed his seal upon the institution of public worship, as the principal means of grace to the souls of men; and the wilful forsakers of his ordinance have no right to expect his blessing on their voluntary substi tutes for his appointed sacrifice.

Christianity is a religion of mercy, and I would not for a moment depreciate or discourage the services paid to the sick on Sunday. The Sabbath was made for man; and our blessed Lord healed the palsied, the dropsical, the blind, on that sacred day. It is lawful to do well on the Sab