thou done, and I kept silence: Thou thoughtest that i was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes. Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver." Then hearken to what He says further; "Whoso offereth praise, glorifieth Me; and to him that ordereth his conversation aright, will I show the salvation of God-(Psalm 1. 16—23).

In

We have indirectly hinted above, that God deals not with the human family but as rational beings. His universal method in this department, has been as follows : every instance and in every age, He has regarded man as a reasonable creature, possessing every necessary faculty to form his judgment upon a given point. Hence He addresses him often in such a strain as this, "Come, now, and let us reason together, saith the Lord." And again, "Put me in remembrance: let us plead together: declare thou, that thou mayest be justified”—(Isaiah xliii. 26). ` And again, having called on the mountains and the strong foundations of the earth to hear the Lord's controversy, He says, "O My people, what have I done unto thee, and wherein have I wearied thee? testify against Me" (Micah vi. 3). These, and similar expressions, show to a demonstration, that God in His infinite condescension always regarded men in His Word as reflectant beings, capable of discerning and weighing matters. And to keep to our subject; what is repentance, but a necessary consequence attendant on this high exercise of reason, called reflection? The sinner having been brought to pause, to form a judgment on good and evil, on holiness and sin-and by this process finding his past conduct has been of the latter description--then, while he laments his past folly, he returns to God, and resolves with the prodigal to say, "Father, I have sinned against heaven and before Thee, and am no more worthy to be called thy son : make me as one of Thy hired servants." Now this is the doctrine of repentance, reduced to its simplest form, and divested of all superfluous drapery.

But in bringing this section to a close, let us make one observation on the affair of the prodigal son. He intended, you perceive, to make an unreserved confession, and deliver all the speech we have quoted above; yet the father was so ready to pardon, and so glad at his return, that the repentant sinner was not allowed sufficient time to finish all he had to say, but was interrupted by the father's hurry to show mercy; giving orders to the servants to clothe him, to adorn him, and prepare for the feast. Oh! what boundless grace, what unparalleled compassion is manifested in the dispensation of mercy! Yes, Almighty Father, the God of eternal love, Thou art ever ready, ever willing, to receive to Thyself returning prodigals. And Thou dost not only feast the sinner himself, but on such an occasion Thou entertainest with the fatted calf Thine angelic family above, and the "spirits of the just made perfect," and wilt allow the halls of Thy celestial mansion to reverberate again and again with music, with dancing, and with much merriment. "Oh! that men would praise the Lord for His goodness and for His wonderful works to the children of men."

(To be continued.)

ON THE TITLE OF 66 LORD BISHOP."

CELATUS.

A correspondence has recently appeared in The Record Newspaper, from which we gather, that the title of "Lord" is attached to that of "Bishop" in this kingdom, not on account of the spiritual office, but because they who bear it are Peers of Parliament. It is by courtesy, and without any legal right, that it is applied to the Colonial Bishops also; they are not "Lords" in fact. One of the writers in the correspondence to which we refer, quotes 1 Peter v. 3, as condemning the application of this title to any Bishop whatever; to which another replies, that the apostle objects not to a name, but a thing-the literal translating being, "Neither as lording it over the heritages." The term "Lord, he says, (by us translated "masters,'') is applied to Christian men of office and authority in Col iii. 22, and iv. 1.

A SERMON, BY THE REV. WILLIAM JAY.

PREACHED AT ARGYLE CHAPEL, BATH, ON SUNDAY EVENING, MARCH 1, 1840.

"And be made haste, and came down, and received Him joyfully.”—Luke xix. 6.

THIRTY years of our Saviour's history | tures. It lay under the malediction of passed in obscurity and solitude, and con- Heaven. When Joshua took it, he said, cerning these the Scripture says very little "Cursed be the man before the Lord, to gratify our curiosity: but when He that riseth up and buildeth this city Je enters on His public office, we behold richo: he shall lay the foundation thereof an astonishing scene of activity and dili- in his firstborn, and in his youngest gence. His life was an exemplification son shall he set up the gates of it." of His own declaration, “I must work Let us go forward four hundred years, the works of Him that sent Me while it and learn that in the days of Ahab, Hiel is called to-day: the night cometh when built Jericho: "he laid the foundation no man can work." And "He went thereof in Abiram his firstborn, and set about doing good"-temporal good and up the gates thereof in his youngest son spiritual good, good to the bodies and to Segub. The place therefore was rethe souls of men, performing miracles and builded under the obvious displeasure of preaching the kingdom of God. the Almighty. But no place can hinder the admission and the operation of Divine grace. Here Joshua had saved a Rahab, and here the Saviour a Zaccheus-the one a harlot, the other a publican. His conversion is rendered the more remarkable by his condition. There were two obstacles which stood in the way of his sal.. vation.

In the close of the preceding chapter, we find Him healing the blindness of Bartimeus; in the beginning of this chapter we find Him calling Zaccheus by His grace. The one was a poor beggar; the other was a rich publican. The same Almighty energy accompanied both acts; but the effect of the one reached only to the body and time, while the effect of the other extended to the soul and eternity: and as far as the soul and eternity are superior to the body and time, so far is the conversion here more worthy of our attention than the miracle.

"Pleasure and joy run thro' the host,
To see a sinner turn;
Then Satan hath a subject lost,

And Christ a subject born."

At the introduction of the material creation, we are told, "the morning stars sung together, and all the angels of God shouted for joy." But they sing a new song, and with far more rapture, when they see the sinner made a new creature, "old things passing away, and all things becoming new. "There is," says our Saviour, "joy in the presence of the angels of God over one sinner that repenteth."

Our Saviour was now passing from Galilee to Jerusalem, where He was to give His life a ransom for many. "And He entered and passed through Jericho." This city is often mentioned in the Scrip

First, his office: he was a publican. We do not consider this as an impediment to his salvation as far as it furnished employment. No; employment is a thousand times more favourable to religion than idleness; nor is there, I believe, a single instance to be found in the Old or New Testament in which God appeared to a man doing nothing, or having nothing to do-unless to curse him. But it was the nature of his employment: he was a publican. Publicans were of two sorts among the Jews; the collectors, and what we should call the farmers general. Zaccheus was one of the latter; he was chief among the publicans-thatis, in the district in which he lived. The publicans, therefore, were the appointed collectors or receivers of the imposts or taxes which the Roman governors laid upon the Jews;

and they were peculiarly obnoxious to them, because they were to squeeze the last mite from the poor oppressed people, and reminded them continually of their bondage, and of their being vassals of a foreign power. Perhaps, however, the

Jews vilified them indiscriminately ; | He wished to see Jesus. Few rich ment there were, perhaps, some exceptions: but it is undeniable that the office was favourable to corruption, and that in general they were void of all principle; for when men have a character and a name, they think they may as well live up to it. We find therefore publicans mentioned in three associations in the Scripture. Along with the heathens: "Let him be as a heathen man and a publican." Along with the harlots; "Publicans and harlots shall enter the kingdom" His glory, the glory as of the only beof heaven before you." And along with sinners: "Your Master eateth and drinketh with publicans and sinners." This was his first obstacle.

ridicule and laughter in a man of his rank What effect, suppose you, had all this and fortune; for knowing the way by upon Zaccheus ? It doubtless filled him which Jesus was to pass along, he ran with the utmost astonishment and surbefore, and climbed up into a sycamore prise-such unlooked-for notice and tree which grew by the way side, there address. But this was not all. This voice, awaiting His arrival. My brethren, zeal this look, was like the voice and the look of is always increased by difficulties; and the Master of mind, the Master of hearts, exertions and sacrifices are always the which produced in him an immediate tests of the sincerity and fervency of our change, of which he gave proof obviously religious desires. If you are hungering before all, proof the most convincing: and thirsting after righteousness, you will" And he made haste, and came down, use the means of grace; you will repair and received Him joyfully." to the house of God, you will read the Scriptures, you will retire and pray; you will" abhor that which is evil, and cleave to that which is good."

A

Curiosity has sometimes been overruled for good. An individual who came for one purpose has returned for another. man mingled (we have known such) with the assembly; he supposed himself unknown; but the Lord knew him, and guided the preacher, so that he seemed to call him by name, to be acquainted with his history, to know his private faults, and to fix his eye upon him; so that the man began to feel himself "known of all and judged of all;" and therefore though he falls not down, yet he "confesses that God is in them of a truth."

the tree.

What is all this to us? you say. It is much every way. First, Jesus comes to us and asks for admission. Secondly, it becomes us to receive Him. Thirdly, we must receive him precisely as Zaccheus did.

1. We say that He now comes and asks for admission. Long after His ascension He addressed one of the seven churches of Asia, and said, "Behold, I stand at the door and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him and he with Me." He now comes and offers Himself in His people, and "he that receiveth them receiveth Him." He comes now in His Word, the Scriptures of truth, which you have in your own language, and in your hands. He comes in His ministry; He comes in the preaching of the Gospel: He comes and stands before you with love in His eyes, with compassion in His heart, with salvation in His hands, beseeching you to hear and to receive Him. He urges the case upon you, too, by the dispensations of His providence, by a thousand kindnesses, by affliction, by bodily sickness, by the death of relations; yes, by the convictions of conscience; yes, by the strivings of His Holy Spirit. And can you say now, with David, "When Thou saidst, Seek ye My face, my heart replied, Thy face, Lord, will I seek?” Rather, have not His addresses been disregarded and refused by many of you shamefully; I say, shamefully, because, in the

So it was here. Behold Zaccheus in He waits with eager anxiety; he looks impatiently through the boughs, The procession at length appears at a dis. tance, and draws nearer and nearer. He is now all breathless expectation. Oh! he sees Him, he sees Him: but "there is no form nor comeliness" of a worldly kind in Him, nothing distinguishing Him in His dress and external appearance. Jesus, instead of passing by, makes a pause, and looks upwards: He sees him and says, "Zaccheus, make haste and come down; for to-day I must abide at thy house." Oh! behold Jesus; how He prevents us with the blessings of His goodness. Behold what extensive knowledge He possesses. Perhaps He had never seen this individual before; yet He knows his name, He knows his abode. With what authocity, with what freedom He spea s! With what condescension and kindness He speaks! "To-day I must abide at thy house." Thus not only indulging his simple desire of seeing Him, but giv- First, consider His dignity and greating him an opportunity to enjoy His pre-ness. The most magnificent titles become sence and to hold conversation with Him: Him. He said Himself, "A greater than thus doing for Him "exceeding abun- Solomon is here :" "A greater than dantlyabove all that he could ask or think." John is here :" "Here is one greater than

2. Second place, it becomes us to receive Him when He thus comes and asks for admission. He deserves to be entertained by us.

Let us look at five things.

the temple." Fine language for a mere | voured, will prove the savour of death man to make use of! He is greater than angels; as much above angels, as He is above men, and "every name that is named, not only in this world, but in that which is to come."

unto death. How can ye escape, if ye neglect so great salvation ?" "He that despised Moses' law, died without mercy under two or three witnesses: of how much sorer punishment" (what! sorer than to "die without mercy?" yes)

Secondly, consider His propriety in you. He is the lawful owner of the" of how much sorer punishment, suppose house; it was designed for Him; it was originally prepared for Him; every other possessor is an intruder and a usurper.

ye, will he be found worthy, who hath trodden under foot the Son of God, and counted the blood of the covenant wherewith he was sanctified an unholy thing" that is, a common thing-" and hath done despite unto the Spirit of grace?"

Thirdly, consider your need of Him. What are you without Him, but wretched, and miserable, and poor, and blind, and naked; patients, without a physician, 3. You must receive Him as Zaccheus wanderers, without a guide, debtors without did. He "made haste, and came down, a surety?"He that hath the Son, hath life; and received Him joyfully." That is, but he that hath not the Son, hath not you must receive Him with alacrity, with life; but the wrath of God abideth on him." humility, and with pleasure. "He made Fourthly, consider the blessings He haste, and came down ;" did not yield to brings. When He enters, salvation a spirit of procrastination; did not say, comes to the soul-a free, full, and ever-No, I cannot accommodate Him at such lasting salvation. "There is salvation in notice as this, but if He comes this way none other;" but "with Him, there is by and bye, my house shall be then open plenteous redemption." What is said of to Him.' There was nothing in Zaccheus Him in the days of His flesh? "To as like Felix, who, when Paul preached of many as received Him, to them gave He "righteousness, temperance, and judg power to become the sons of God, even ment to come, trembled;" but instead of to them that believe on His name which encouraging the conviction and the im were born, not of blood, nor of the will pression, endeavoured to destroy it, and of the flesh, nor of the will of man, but therefore said, "Go thy way for this of God." "It hath pleased the Father, time; when I have a more convenient that in Him should all fulness dwell:" if, season, I will send for thee:" but withtherefore, you receive Him, you receive out murmuring, without disputing, with all, and are "blessed with all spiritual out excuse, without a moment's delay, he blessings in Him." Obed-edom received made haste and received Him. So David the ark under his roof, and God blessed says, "I made haste, and turned my feet the house of Obed-edom for its sake. unto His testimonies." You ought immeUpon which Mr. Henry remarks, that diately, therefore, to embrace His invita "the ark is a guest that always pays well tion of mercy and grace. Yet there is for its entertainment.' And surely it is nothing more common than delay. There much more the case here. If He be are many of you who are convinced in received as a guest, He will pay for His your judgments, and you have often reentertainment: nay, He will bring all solved that you would not disregard reliHis entertainment along with Him. gion but you suspend your attention upon a future period, which may never Fifthly, that your refusal of Him will be arise; and in the mean time you are your greatest sin, and will draw upon you engaged and engrossed with things of your greatest punishment. If you refuse another nature. How disrespectful is Him, He will refuse you. If you will this! "The King's business requires not hear Him when He calls upon you, He will not hear you (He has told you so) when you call upon Him; but will "laugh at your calamity, and mock when your fear cometh." There is no impunity with Him. You will not only perish, but you will be guilty in your ruin; and that will be your greatest sin; and the Gospel, with which you have been fa

Then consider

:

haste;" and you tell the King of kings and the Lord of lords, that when you have done with others you will attend to Him. How base is this conduct! how full of ingra titude towards the blessed God! You are evil, because He is good; you are profane, because He is faithful. cause sentence against an evil work is not executed speedily, therefore hearts

your

Be