To proclaim the year of acceptance with Jehovah ;
And the day of vengeance of our God.

To comfort all those that mourn:

To impart [gladness] to the mourners of Sion:
To give them a beautiful crown, instead of ashes:
The oil of gladness, instead of sorrow;

The clothing of praise, instead of the spirit of heaviness. From the time of the captivity the more prominent and public provisions of the jubilee were discontinued. And some of these had, perhaps, ceased to be complied with even before that period. This conclusion, however, does not follow from the silence of the Scriptures so necessarily, as has often been asserted; for in all such cases, it would seem to be more in accordance with the course of things to assume, that institutions once solemnly established by divine authority continued to be regularly observed, if no mention is made of their neglect or suppression, than to infer their extinction solely from the absence of information respecting them. After the return from Babylon circumstances were much changed, and the law of inheritance was placed on a new footing. But though possessions could then be no longer restored as formerly, would not the expectation which the Hebrews still cherished with unabated ardour, that their ancient polity and independence were yet to be revived, powerfully tend to keep up many of the observances connected with the fiftieth year? And would not these, as well as the predictions of a happier era under the Messiah, become dearer to the fallen Israelites in direct proportion to the depression they suffered in the scale of nations, and the bereavement they sustained of almost all their high peculiar privileges?

It is the opinion of some eminent chronologists and critics that the jubilee was recognised, and most probably observed by the Jews, as far as their outward circumstances and national corruption allowed, down to the destruction of Jerusalem by the Romans. The chief proof, however, adduced in support of this view is the obvious application to himself by our Lord of the passage, which he read in the synagogue of Nazareth: The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of the sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord." These words, which Luke states were found in the prophecies of Esaias, and which have been already adverted to, as there contained, do not exactly correspond either to the original Hebrew, or to the Greek of the Septuagint. But the variations are not such as materially to affect the scope of the quotation. And the declaration of our Lord in reference to the tenor of what he had read, "This day is this Scripture fulfilled in your ears," as it certainly affixes to the passage a typical import, is thought also to warrant the conclusion, that he began his ministry on the very year of the jubilee, and that the audience he addressed was fully aware of the fact, and readily acquiesced in his statement of it.

became free, and inheritances were restored to their proper owners."

The jubilee was calculated to answer many important ends. The more prominent of these we shall briefly consider.

The first object of the jubilee was the periodical restoration of liberty to Hebrew bondmen, and of all the inheritances in Israel to the lineal descendants of the original possessors.

And

Many vain attempts have been made, both in ancient and modern times, to establish a perfectly equal distribution of property among the members of a cominionwealth. Fanciful theorists have sometimes dreamed of such a state of things, without any sinister or selfish design; and factious discontented men have often declaimed in its favour, from very suspicious motives. The arguments for such a system of social order, however, are too palpably absurd to impose upon any person of common reflection. The scheme is impossible while men continue as we find them, so differently constituted as to bodily strength and mental endowments. even if it were possible, considering the vast diversity of moral character and habits of industry, would it not obviously imply the greatest injustice? As long as unequal advantages are conferred by Providence, so long will the outward situations of men differ, more or less, in respect to wealth and influence, and in respect to personal accommodation and comfort. To restrain the exertions of the more intelligent and active would be to abridge the means of human happiness; and to deprive them of the fruits of their labour or skill would be an act of manifest iniquity. The Hebrew jubilee was instituted with no such intention. It came into operation in such a way as to involve no violation of pre-existing rights. At the period of its commencement none could claim a prescriptive possession. All became equally and at once interested in the observance of the new arrangement; and every subsequent transaction was entered into with a knowledge of the various liabilities arising out of it. The statute, too, was as imperative, with regard to liberty, as with regard to inheritance in land. Even those who had declined to go out free at the end of six years of servitude, were declared to be emancipated on the arrival of the jubilee. The object, therefore, most obviously and immediately intended by this institution was to preserve among the chosen people a perfect parity, as to personal freedom, and to keep up that modified equality, as to outward possessions, which was established by divine appointment at the original partition of Palestine. But these results, though in themselves desirable, in the peculiar circumstances of the Israelites, must not be viewed as constituting the principal end contemplated. There was manifestly designed something much higher and more spiritual.

The second object of the jubilee was the preservation of the order of descent clear and distinct, with reference to the promised Messiah.

to the subject, when reasons less evident, though really of greater essential weight, would have failed. And would not the searching scrutiny which must thus have been exercised over the operation of the law, by all parties concerned, completely prevent the success of unfounded pretensions to any of the privileges of birthright?

It was promised to each of the three Patriarchs, Abraham, Isaac, and Jacob, that the Messiah should spring from their posterity. To Israel on his death bed a more definite intimation was given, assigning to Judah the high honour of being the ancestor, according to the flesh, of the Saviour of mankind. Again, when his offspring had become a numerous tribe, a further limitation was made and announced. The family of David was declared to be that out of which the expected deliverer should arise. But could these, and similar predictions, have been verified after a long series of ages, had not such an institution as the jubilee existed among the Israelites? If things had been left to flow in the common channel of events, the usual results would have inevitably followed, the line of descent, in the great majority of instances, would have soon been involved in irretrievable confusion. Only a few families, of the noblest extraction, in any other nation, can lay certain claims to a remote ancestry. The case among the ancient Hebrews was very different. The antiquity of the proudest pedigree, in modern times, is but of yesterday compared with that of the meanest branches of the peculiar race. The ordinance under present consideration, served to clear up all obscurity on the subject of descent, at the end of every fifty years. And there is ample proof to show that the most scrupulous attention was paid to this point, down to the period of the Messiah's advent.

That Jesus of Nazareth was a branch out of the root of Jesse, and a descendant of Judah's royal line, was not only affirmed by the followers of our Lord, but also corroborated by many undesigned testimonies, and not denied e ven by his enemies. Two of the evangelists trace the order of his descent through different, though perfectly consistent channels, up to the same source. It was testified, on all hands, that the Messiab, when he did appear, should come as David's son. And did not the two blind men sitting by the wayside, when they heard that Jesus passed by, cry out, saying, "Have mercy on us, O Lord, thou son of David?" Again, did not the multitudes that attended Christ's public entrance into Jerusalem with one voice exclaim, "Hosanna to the son of David; blessed is he that cometh in the name of the Lord; hosanna in the highest ?" Such was the honour explicitly rendered on that remarkable occasion, to Jesus the prophet of Nazareth of Galilee. And though Joseph and Mary were in poor and lowly circumstances at the birth of our Saviour, they were obviously recognised to be of David's house; for was it not expressly on that ground that they repaired to Bethlehem to be enrolled there? The jubilee, in their case, no more brought back the inheritance, but it was doubtless mainly instrumental, under Providence, in preserving a knowledge of the lineage of their family. The third object of the jubilee was to afford a typical representation of the state of things, in a spiritual view, under the Gospel.

Our Lord, as has already been stated, made this use of Isaiah's description of its principal features. The strictly peculiar provisions of this institution were, the liberation of all Hebrew bondmen, and the restoration of inheritances. And each of these is clearly susceptible of a typical application.

Every Israelite that had fallen under bondage to any of his brethren, was entitled to freedom after a servitude of six years. But if any one in such a condition should choose, when that period arrived, to remain in the house and service of his master, it was lawful for

| him to do so. But the term of this new voluntary engagement was not necessarily for life. The expression for ever, as applied to it, must be understood in a limited sense; for at the commencement of the jubilee no option appears to have been left or allowed. It was as obligatory on the one party to go out free, as it was on the other to grant liberty.

But how infinitely more valuable than any external freedom is that moral emancipation which the Gospel proclaims! By nature we are all in a state of spiritual thraldom; and we are enslaved not to a brother, but to a master, or rather tyrant, who is utterly inaccessible to the feelings of pity or compassion. We are the bondmen of sin and Satan. This condition is worse than that of the Israelites, even when groaning under the most grievous exactions of Egyptian bondage. But from this degrading servitude, there is deliverance provided. The Saviour redeems his people from the power of the oppressor. He breaks every yoke-the yoke of every evil influence. The Christian enjoys the glorious liberty wherewith Christ hath made his people free; and his heart being enlarged, he delights to serve God in righteousness and holiness before him all the days of his life.

Again, man was originally the possessor of a fair inheritance. The delights of the garden of Eden formed but a portion of his felicity. He enjoyed the favour of his Creator, and was blessed with his immediate converse and communion. But this lot of happiness unspeakable, was all forfeited by Adam's apostasy. Our great progenitor was ignobly expelled from the scene of his former bliss; and his posterity have inherited from him a birth-right only of guilt and sufferings. The loss thus sustained, however, is not irretrievable. We could never of ourselves, indeed, regain the paradise cut of which our first parents were driven, nor deserve to enjoy the high privileges with which they were at first favoured; but God, in his mercy to our sinful race, has opened up a gracious way of recovery by the cross of his incarnate Son. Through our Saviour's infinitely precious blood, not only are the moral debts, the sins, of the believer cancelled, and his spiritual freedom achieved, but a title is also purchased for him to that inheritance on high, which is "incorruptible, and undefiled, and which fadeth not away.”

The Messiah came to raise our fallen state, and to repair the fatal consequences of man's rebellion. His birth was celebrated by a choir of angels, who sang, Glory to God in the highest; on earth peace, and good will to men.' The opening of his ministry was announced by his forerunner, John the Baptist, as the commencement of a holier and happier era as the coming of the kingdom of heaven. These intimations far exceeded the glad sounds of the trumpet of the jubilee, both in sublimity and importance; and how largely have they been already fulfilled! By the introduction and spread of Christianity, the greatest moral revolution has been effected that the annals of mankind bear on record. Its triumph is far from being yet complete, but its benign influence is now felt in almost every region of the globe. There is still, indeed, much reason to lament, that the lives of many professing Christians are at variance with the spirit of the Gospel; and vast sections of the earth's surface are still involved in the darkness of heathenism. But much has clearly been accomplished, in the course of Providence, towards the spiritual renovation of the world. The empire of ignorance and error is shaken to its centre. The most ancient habitations of Pagan superstition exhibit manifest signs of an approaching overthrow. The promised reign of peace and happiness, arising from the universal diffusion of the principles of pure and undefiled religion, evidently draws nearer. "And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in

the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And they shall beat their swords into plough-shares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more." Thus shall the kingdom of grace gradually make way for that of final and eternal glory. For the redeemed of the Lord, out of every kindred and tongue, the true Israel of God, shall return and come to Mount Zion above, with crowns of everlasting joy upon their heads; and the days of their mourning shall be ended.

THE NECESSITY OF A REVIVAL OF RELIGION:
A DISCOURSE.

BY THE LATE REV. JAMES BURNS, A.M.,
One of the Ministers of Brechin.

seen in the house of God, and who thereby openly proclaim their indifference, nay, their aversion to religion, that they " care for none of these things." There are multitudes who easily find excuses for absenting themselves, and who, consequently, do not seem sensible that it is both a duty and a privilege thus "to draw near unto God." If the mind and heart were in a right state, there would be a strong desire for, and a great delight in, such opportunities. In common life it is uniformly seen that, whatever employment or society men are fond of, they do not neglect, they do not seek after excuses for absenting themselves. So would it be here, if there were a real and earnest desire of holding intercourse with God, or of becoming

state.

rejoice in thee?"-PSALM lxxxv. 6.

THIS psalm or prayer was composed and offered up, when the Church of God was in an afflicted The Psalmist blesses God for former mercies and deliverances, for his kindness to the land of Judea and to their fathers, and for forgiveness and favour manifested towards them. The consideration of these encouraged him to apply, in name of his people, for favour and loving-kindness to themselves at that time, which is generally supposed to have been after their return from Babylon, when they still were under some tokens of divine displeasure. They beg for converting grace, as at verse fourth, " Turn us again, O God of our salvation." They beg for the removal of divine displeasure," Cause thine anger toward us to cease." In the words of our text they implore a revival of the cause of God in their hearts, and in their nation and Church; in the way of earnest expostulation they apply to God, who allows his worshippers to be thus importunate in reasoning with him; " Wilt thou not revive us again, that thy people may rejoice in thee?"

It cannot be difficult to show that this is a

petition most suitable to our case, whether as individuals, as families, or as congregations. At no time can a revival of religion in our hearts, and in the world around us be unnecessary or undesirable. The more it flourishes, the greater concern there should be for its further prosperity. But when religion is at a low ebb, when iniquity aboundeth, and the love of many waxeth cold, then it is high time for its friends to step forward, and to use every means in their power to prevent its farther decline, and to revive its decaying interests. It may be proper and useful to show, as we propose, by the divine blessing, to show, what need there is of a revival of religion among us. And, in general, it may be observed that there is such an appearance of indifference or deadness in spiritual concerns, that the need of a revival is very evident. The marks of this indifference or deadness are too plain and numerous to be anistaken by any; and,

I. One mark is a partial and careless attendance on ordinances. There are too many, in our highly favoured land, who are seldom or never

like Doeg the Edomite, "detained before the Lord," kept, against our will, engaged in his service. This must indeed be " bodily exercise which profiteth little." It is too plain a sign of indifference when persons are generally late in their attendance; thus neglecting part of the worship of God, and engaging in the rest of it without that composure of mind which is so desirable and necessary. Connected, also, with this partial or broken attendance, is that listlessness of mind, that vacant countenance, that gazing around them, which are so frequently to be seen in our worshipping assemblies. A spirit of lively devotion is the very opposite of all this: its language is, "I love the habitation of thy house,"—" One day spent in thy courts is better than a thousand,"-" My heart is fixed, my heart is fixed, I will sing and give praise,"—" My soul wait thou only upon God."

II. Neglect of family religion is a plain mark of indifference. There is a great want of early instruction. Most parents, indeed, give an education to their children suited to their station in life, but it is, in general, an education which only fits them for the business of a present life. Although teachers of youth are unquestionably bound, if they have any just sense of their duty, to instil the principles of religion into the tender minds of their charge, yet this necessarily falls to be the special concern of parents, with whom their children associate at all seasons. We see that, in the character of the saints in Scripture, their attention to family instruction is particularly mentioned. It was God's declaration concerning Abraham, "I know him, that he will command his children, and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him." Joshua declared, "as for me and my house, we will serve the Lord." And Moses gave it in solemn charge to the Israelites, to "speak of the things of God when they sat in the house, or walked by the way."

This neglect is blameworthy both in parents and teachers. It shows that neither their heads nor their hearts are occupied about religion in good earnest, when they content themselves with teaching

their young charge only a form of words, without | talking with them familiarly concerning the way of salvation, and the way of duty. It is long before a form of words, however good, comes to be fully understood or attended to by youthful minds. Does it therefore follow that no ideas, such as they can understand, are to be taught them in such language as is plain to their capacities? Surely not. Otherwise they may, and too often do, die without any clear knowledge of God and of Christ, although arrived at an age in which they might have acquired it had due pains been bestowed. The rudeness, the ignorance, the carelessness, the profaning of the name and of the day of God, with which many young persons among us are chargeable, are very much to be ascribed to the want of early, plain, practical instruction. Youthful minds, though heedless, are easily impressed, and generally retain a lasting impression of what is early taught them. What a plain, undeniable mark of indifference, when they are taught every other kind of knowledge more than that knowledge which is life eternal, and for lack of which many are destroyed!

The neglect of the worship of God in families, which, indeed, is alas! very common among us, is a striking proof of the need of a revival. Many plead their inability, or their being afraid to engage in such exercises; that inability, if it be really true, shows an ignorance which is utterly inexcusable; and fear, or false shame, is altogether disallowed by our Lord, when he says, "Whosoever shall be ashamed of me or of my words, of him also will the Son of Man be ashamed, when he cometh in the glory of his Father and of the holy angels." There can be no doubt, then, indifference or spiritual deadness lies at the bottom of such neglect. For wherever persons become deeply concerned about their own souls, and those of their families, they break through every such objection, and experience a freedom and enlargement in the duty, of which they could have formerly had no idea. It can be said of such a one as it was said of Saul of Tarsus immediately after his miraculous conversion, "Behold he prayeth!" And I have often thought the performance of this duty on the Lord's day only, or on such solemn occasions, although better than a total neglect, is too plain a symptom of lukewarmness or indifference. It looks as if the things of the world were thought to deserve more care and attention than those of the soul, as if the body needed to be every day supplied with food, but the soul might safely be allowed to famish. It shows an insensibility of spiritual wants, and of the need of a daily supply of knowledge and of grace.

So far we have treated of outward, visible marks of indifference, and consequently of the need of a revival of religion. There are others of a more inward, invisible kind, which a knowledge of our own hearts will best discover to us, as well as show us in how far we are chargeable with them. I therefore mention,

III. Formality and hypocrisy as marks of spiritual deadness. Public and family devotion may

be regularly observed, but it is evidently dangerous to rest in the mere outward performance of them. If it proceeds from custom, or from a regard to decency; or if we are satisfied with having gone the round of external performances, this is formality and hypocrisy. Hypocrisy, indeed, in its utmost extent, includes an intention to deceive our fellow-creatures, by assuming appearances of religion without the reality. But it does exist even when there is no decided intention of this kind. When the heart is not engaged, when we are not concerned about beneficial effects being produced in our hearts and lives, this is self-deception,-an imposing upon ourselves. This is to have " form of godliness, denying the power thereof." Each of us must here judge for himself. But let us be concerned to be impartial in judging. Let us seriously weigh the motives which influence us in our observing the institutions of divine worship, whether in public or private. The few visible good effects which are produced in most men from their observance of these things, afford too plain a proof that their hearts are not right with God, "that they draw nigh to God with their mouths, while their hearts are far from him." Alas! it is to be feared the generality of those who attend on ordinances most punctually may be compared to the door on its hinges, moving backward and forward without making any progress. How common it is to see persons sitting forty or fifty years under a Gospel ministry, perhaps a powerful and searching ministry, and yet, after all, careless, unconcerned, worldlyminded! Many come and go to the house of God, and are still the same, or rather more and more hardened. No exhortation, no reproof has any lasting effect upon them. The drunkard still loves his cup, the covetous his money, the dishonest his unjust gains. This shows that no divine blessing attends their "bodily exercise," which, of course, "profiteth little." There is great danger of this formal, customary, unprofitable service, from the general corruption of the human heart, and from the long habit of attending on religious ordinances. Accordingly, it has been remarked, and seemingly with great truth, that where people have been long favoured with a Gospel dispensation, it is very rare to witness any remarkable change on the character of persons advanced in life. They generally go on as they have been wont to do, and die as they have lived, secure and hardened. But when the Gospel is first brought to a place with power and in purity, it often impresses the heart of the aged as well as the young. This appears to be the usual course, although we must not "set limits to the Holy One of Israel," who "hath all hearts in his hand."

Not only is it to be feared the great bulk of hearers of the Gospel are chargeable with this formality and hypocrisy, this mere outside religion; but the people of God themselves are not free from this charge. Although they will consider seriously for what purpose, and with what