spire reverence for religion than the manifestation of a peaceful disposition.

It is necessary, in order to maintain this state of mind, that we refrain from becoming zealous, officious partisans in matters of mere temporal importance. Christians need not take the lead in agitating the public mind in things of mere secular moment. They can generally do their duty without such very great prominence. They ought to hold very decided opinions, and express them openly, and with firmness and honesty. They should abide by them when expressed. But, in doing so, they are not to take up a side, or a party, without moderation. In things belonging to religion, which involve the best interests of humanity, and the glory of God, they can come from their quiet retirement with great power. They will come from their closet with an energy so sanctified as to give a decisive influence to public opinion on any question whatever.

It is a question of no small importance, what method we are to adopt in making known to the men of the world our sentiments in reference to religion. Nothing requires more prudence and wisdom than the communication of religious opinions and feelings to those who are strangers to them. We must watch for the suitable opportunity and state of mind, so that the truth we present may take hold. Persons in inferior stations in life can rarely presume to instruct those who are above them in rank. But there are times when servants may suggest truths to their masters, or admonish on account of some flagrant sin, with the happiest effect; and if it be done with modesty and seriousness, a good impression will be the result. In those instances where the mind is subdued, and the heart is softened by sorrow, a word spoken in season, by the lowest to the highest, is like a nail fastened in a sure place.

We shall show, by such conduct, that we do not consider religion to consist in always talking about it; that it is our aim to live Christianity, rather than to make an ostentatious profession of it. It is of great importance to be "able to give a reason for the hope that is within us.' Our speech should be seasoned with grace to the hearers, being mingled with salt. Christ leads us to expect that we shall have questions proposed which we ought to be prepared to answer. Men of the world may sometimes ask us why we pursue a conduct so different from what they do; and we ought to be able to satisfy them. Hence another reason for the precept, "Walk in wisdom towards those who are without." While we should remember to walk in a manner worthy of the dignity of religion, we should seek to make it appear lovely. There are some who, when they speak of it, speak only of its terrors. But this is only a partial view of it. Christ wounds in order to heal. He speaks of terrors, but he also points to a place of safety. Although he brings us, as it were, down to death, he restores us to life, that we might know and feel the power of the remedy.

230

In conversing on the subject of religion, do not be anxious to dilate on your own personal experience; rather converse on the great truths of religion in general. Let this be done with seriousness, and in the true spirit of piety. To talk of these high and holy themes in a light and frivolous manner is highly reprehensible. You will find, with all eminent Christians, a delightful association of solemnity and joy, of gravity and cheerfulness. This is a temper we should all seek to obtain and cultivate. When men engage in any great object of a worldly nature, they are serious. How much more proper for those to cultivate such a temper and habit of mind, who are engaged in the Divine service, and are continually hearing the voice of God saying unto them, "Walk before me in purity?"

We must not only be innocent, but seek to do good. Those who endeavour to do good, as a grand end of the Christian life, will come forth and have a part in the second resurrection. The tree that brings forth good fruit will be preserved. We are exhorted Christians are not to to be useful in our day and generation.

shut themselves up in an atmosphere of solitude. They are to "be perfect, even as their Father in heaven is perfect." The Divine Being does not shut himself up in solitary grandeur, nor dwell amid a silent contemplation of his own perfections; He comes forth from his pavilion, and sends out the streams of his glory and goodness to the most distant province of his vast dominions. Therefore, says our Lord, when speaking of the goodness of God, "be ye perfect, as your Father in heaven is perfect. He causes his sun to rise on the evil and the good, and his rain to descend upon the just and the unjust.”

Let me press upon you the importance of this precept, by reminding you that you are not only to be blessed, but are to become blessings to others. You are expected to bring forth fruit, Whatever may be to the glory of God and the good of man. your station in life, if you are masters or servants, high or low, you are to be earnestly concerned for those about you.

The Church is the salt of the earth and the light of the world. As its members obey this precept, they will diffuse light around, until the Church shall so increase as to illumine every dark spot. The voice of no There are no longer any signs in the heavens. No sound now comes forth from the hidprophet is now heard. den glory. God speaks to us only by his providence and his word. How is his cause to go on, except it be sustained by the activity and graces of his people? The chief thing is, not what "The axe is laid to the root we are called, but what we produce. of the tree, and every tree that bringeth not forth good fruit is hewn - if we are to down, and cast into the fire." If we are redeemed walk in heavenly places with Christ in white-being earthy, let us prepare ourselves for that dignity and happiness, by now putting on the garments of light and salvation.

XXIII.

DECISION IN RELIGION.*

JOSHUA, xxiv., 15: And if it seem evil unto you to serve the Lord, choose you this day whom ye will serve whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the Lord.

THE Connexion of these words constitutes an address which Joshua delivered to the heads of the tribes of Israel. Knowing that his end was drawing nigh, he called them together at Shechem, that they might hear from his lips what he then thought would be his dying admonition.

As Moses had been prohibited from leading the people into the promised land, in consequence of his disobedience on one remarkable occasion, Joshua was selected by God to succeed him in the office of leader of the people. He led them in triumph to their promised possession. His name implies the service. It was formerly Osheah, and was changed by Moses into Jehoshua, and by contraction became Joshua. The term imports a Saviour. In many respects he was an eminent type of the Lord Jesus Christ, who brings his people out of bondage, and conducts them through this world into their heavenly inheritance.

There were qualities displayed by Joshua, when filling a subordi nate station, which marked him out as destined for future pre-eminence. So Christ was first put under the law; but in his humiliation He was anointed with "the oil of gladness," and now "He is exalted to the right hand of the Majesty on high." But our business, on this occasion, is more immediately with the holy resolution expressed in the text to adhere to the service of God, and the exhortation, addressed to others, to enter on a similar course.

I. We shall offer a few remarks as to the occasion on which these words were uttered.

It too often happens that persons who move in the elevated walks of life, or who are deeply involved in the cares of business, or who occupy stations of important trust, endeavour to make these things an excuse for neglecting the service of God. And the ground usually taken by them is, that they are placed in these circumstances by Divine Providence. The conduct of Joshua administers a severe rebuke to such persons, and shows the extreme impropriety of their temper and spirit. He exhibits a totally different example. He makes religion the primary concern, the grand business of life. He withdraws his attention from political cares, endeavours to lead the people in the

*Reported in the Evangelist.

pursuit of higher objects, and to impress on them a sense of the paramount duty of serving God. For this purpose he convened them at Shechem. It was at this place, celebrated in sacred history, that God first revealed himself to Abraham, when called out of Ur in Chaldea. It was near to Shiloh, where the ark was deposited, and near, also, to Joshua's abode. He had called the tribes together at Shiloh on a previous occasion, and for a similar purpose. But his life had been prolonged beyond expectation; and, desirous of improving fresh opportunities of usefulness, he summoned them again. Now there was little doubt that he would very soon leave the world, and he proceeds to address the children of Israel under this solemn and affecting impression.

Every one of distinction was here present. Both the elders and chiefs of families were deputed to be there. To them he unfolds his design, which was to induce them, in the most solemn manner, to declare that they also would adhere to the service of God. He endeavours to accomplish this purpose:

By calling to their remembrance the dealings of God towards them. He reminds them of their deliverance from Egyptian bondage, of the mighty hand which brought them through the Red Sea, and overwhelmed the hosts of Pharaoh beneath its waters. He recounts the signal victories they had achieved over their enemies, calls to their remembrance their triumphant entry into the promised land, and expatiates on the quiet repose they enjoyed in their long-anticipated inheritance. And now, while they were under the influence of the emotions which such recollections would kindle, he calls upon them to enter into a new covenant with God. "Choose ye, therefore, this day whom ye will serve."

Religion should be the subject, not of compulsion, but of choice. When it is said, "Compel them to come in," it is to be understood, not as referring to actual force, but to the power of persuasion and of truth. God deals with men as rational creatures. He proposes adequate motives for choosing his service. He sets before them life and death, blessing and cursing; and exhibits the responsibility arising out of such knowledge, the happy results of a compliance with the precept, and the terrible consequences of a refusal.

Religion should also be a matter of deliberate choice. Joshua conducts this affair with great discretion and skill. He announces his own intention to serve God, and admonishes them against turning aside to other gods. The people felt the force of his appeal, and exclaimed, "God forbid that we should forsake the Lord to serve other gods!" Not satisfied with this avowal, he sets before them the difficulties to be encountered in carrying out such a resolve; for he knew the deceitfulness of the human heart, and that they were a stiff-necked people; he therefore tells them, "Ye cannot serve God." He deals faithfully with them; he desires to detect hypocrisy, and keep his eye on those who were unwilling to serve the Lord; but the people said, "We will serve the Lord." He proceeds at once to effect his design, and calls upon them, in the most impressive manner, to enter

upon this new covenant. And when they had again expressed their full determination to do so, he said, "Ye are witnesses against yourselves, that ye have chosen you the Lord to serve Him. And they said, We are witnesses." These words were written in a book, and a great stone was set up there, to indicate the important nature of the transaction which had taken place.

There was a particular reason for this solemn ratification of their vow. Joshua knew that the children of Israel were prone to idolatry. He said to them," Put now, therefore, away from you the strange gods which are among you." They had not destroyed them, and though they did not openly worship them, still they had kept them; like Jacob's family, who, when commanded to put away their gods, hid them under an oak-tree, in all probability near to the place where Joshua then stood.

He would not serve

He could not

This resolution to serve was a very noble one. alone. His house and his family were also included. command the tribes, since his authority was at an end. But he still held authority over his household, and the force of his example, and the influence of his character, would be generally felt. It is too often to be lamented, that heads of families who profess to be religious, manifest but little concern for the members of their family, or, having given up all thoughts of religion themselves, still cherish some concern for their children, and express an anxious hope that they may become truly pious. But every true servant of God will be especially anxious for himself first, and then for his own flesh and blood. will not wait for them, but lead the way, and set them a bright example.

He

Had all the tribes forsaken the service of the Supreme Being, he still would have adhered to it. This is one of the most certain tests of true attachment to religion, when we can stand alone for it, and dare to be singular-when we can renounce the world and assert our allegiance to God.

II. Let us inquire what this resolution involves.

It is very comprehensive. It takes within its range the whole of religion. It is a solemn contract with God to recognise his authority and to obey his will. True religion will always lead its subjects to this. While it teaches us to feel our utter insufficiency, it excites a feeling of devout and constant dependance on God.

1. This resolution includes a solemn determination to attend with regularity and devotion to Divine worship. The Supreme Being is to be worshipped, not merely by the prostration of our bodies before Him, but in the devout prostration of the mind in his presence. It is a sin of no common magnitude to neglect this duty.

Infidelity has been invariably marked by the decline of religious worship. It has sometimes boasted of numbers, wealth, and power, and has often plumed itself on the homage of great intellect before its shrine. But its disciples have never had sufficient zeal to unite themselves in fellowship, nor have they ever imbodied their notions of the VOL. IV.-G G