met of salvation, thou mayest be able to quench all the fiery darts of the wicked, and, having done all, to stand. O my soul, in Christ, and in Christ only, can thy deformity be apparelled in the beauty of a holiness fit for the presence of thy Maker. O cleave to him, the Holy One: his grace shall be more than sufficient for thee in this thy day, and his loveliness thy bridal robe at the day of his appearing. Yes, he will come in unto thee with all his gifts of holiness and grace and strength, if thou wilt but be moved to receive him with every power thou hast of faith, and love, and obedience. Linger, dally, hesitate, thou art undone for ever. But arise, and haste thee now, when his gracious and tender entreaty biddeth thee follow him; yea, take up thy cross, and cast the yoke of thy lusts and follies and sins upon his adamantine shoulders; follow him in the boldness and meekness his Spirit shall give thee; and, panoplied for aye in the power of his might, thou shall cry aloud to every adversary, "I can do all things through him that strengtheneth me, which is Christ the Lord." S. SELF-REFORM MORE NEEDFUL THAN A DIALOGUE. BY THE REV. S. HOBSON, LL.B., upon the accursed tree, that they might snatch JACOB Smith.-I do not at all doubt that the church of England teaches all the great truths of the bible. James Dowell.-On what ground, then, do you justify yourself for separating from church which teaches every thing that a man onght "to know and believe to his soul's health?" J. S.-On the ground that I have a right to use that mode of worship which, in my opinion, tends most to edification. This is the Christian liberty which I claim, in common with all other J. D.-Would you say that a subject of this free country had a right to weaken the commonwealth, if he supposed that he could thereby advance his own interests? J. S.-No: a man would abuse his liberty if he employed in such a way as to promote his own interests at the expense, and to the injury, of the whole community. J. D.-You would equally object, I suppose, to the conduct of any member of a family who should leave, and try to persuade others to leave, his father's house, where all things needful were provided for him, and should take up his abode in some other house, in opposition to the wishes of his father? J. S.-Yes, I should think he would act more wisely by remaining in a good house, where he had sufficient, than by going, like the prodigal, he knows not where. But what has this to do with the subject on which we are talking? J. D.--I merely wished to let you see, Jacob, that, on your own principle of using your Christian liberty as you like, or only to please yourself, without any regard to others (Phil. ii. 4; 1 Cor. x. 21-33), there can be no hope of establishing that unity in which God delights: "a house divided against a house cannot stand, but is brought to desolation." How, then, is the edifice of Christianity to stand, if every professor of it is at liberty to divide and separate whenever he pleases? J. S.-We must, of course, use our liberty for our edification, not for destruction. J. D.-To your edification; that is, to the building up of the church. But can you really believe that the church of Christ is likely to be built up and strengthened by separating "the living stones," of which it is composed, from each other? Do you maintain that a family will be most prosperous whose members are divided and alienated from one another? You cannot assert this; for in doing so you would contradict our blessed Lord's declaration: "A house divided against a house cannot stand." You must allow that Christ's kingdom is not to be advanced by the disunion and division of those who are his subjects. J. S.-No doubt divisions and separations are very injurious; but how are they to be avoided, since we cannot all think alike? J. D.-In joining our church, therefore, you would not give up the truth, but you would leave what you consider-not what really is, observe, but what you think may be-a more excellent way of promoting true religion. J. S. Yes, I do not pretend that my opinion must be right; but, so long as I am persuaded that my own way is the best, I ought to follow it. J. D.-What, Jacob! if you cannot persuade the immense majority of your fellow-countrymen to agree with you, ought you to persist in following your own plan, rather than endeavour, by joining the majority, to strengthen that church which is confessedly a witness and teacher of the truth? This is to sacrifice union to a mere opinion. J. S.-Why, James, you know that, if my conscience requires me to pursue a different course from that of others, I ought to do it though all the world should be against me. To go J. D.-When men persist in following their own plans rather than the practice of the apostles and early Christians, there is reason to fear that their consciences are too ill-informed to be safe guides. Their eyes may be blinded by prejudice, or other causes, so as to render them unable to see that they are really weakening and injuring the cause of religion, while, like Saul, they verily believe they are promoting its interests. "We inquire not," says bishop Hall, "how strong it (conscience) is, but how well-informed; not whether it suggest this, but whereupon. against the conscience is sin, to follow a misinformed conscience is sin also." Now, a kingdom, as I have already stated on the authority of God's word-a kingdom, whether temporal or spiritual, cannot increase and prosper by divisions and separations. If conscience tells you differently, it is evidently deceiving you, because it contradicts the declaration of infallible truth. You allow that division is an evil; and yet you unnecessarily make divisions, and comfort yourselves with the hope that you are by this means advancing the cause of Christ. What is this but to do evil that good may come-a practice utterly condemned by God's word (Rom. iii. 8)? J. D-Look at this great kingdom, Jacob, containing many millions of people. They are all obedient to one sovereign. Though they may have different opinions as to the measures of government, or as to the laws which regulate the community, yet all well-disposed subjects conform to those laws, and to that form of government, which are established. That form of government is, indeed, seen in various lights. Some persons consider it as perfect as can be expected, under all circumstances: others think that it would be very much improved if their advice was to be followed. But the latter do not, on this account, endeavour to lessen its influence. They use every lawful means to promote those changes and reforms which they sincerely believe would be beneficial to the nation; but, if the majority reject their suggestions, they do not factiously oppose government, but they unite with their fellow- J. S.-There is, however, I think, a strong countrymen in their endeavours to render its work-proof that the dissenters are not acting contrary ing as effectual as possible. The consequence of to the will of God in the fact that he has blessed this unity is a firm, secure, and prosperous com- and prospered their labours. munity. Why should not the same course be pursued, in order to promote the kingdom of Christ upon earth? J. S.-A temporal kingdom is very different from a spiritual one; and religion is a personal concern; so that we are not allowed, for the sake of union, to give up the truth. J. D.-But the question is, are you giving up the truth by remaining in a church which teaches ⚫ nothing that is repugnant to God's word? You just now said that you believe that the church of England holds all the doctrines necessary to salvation, and teaches nothing which God forbids. J, S.-Yes, I believe this; but I think that the form of worship, and other things in your church, are not so likely as our method to make people truly religious. J. D. This is no proof that God approves of separation from a scriptural church. He has in this, as in numerous other cases, been pleased to bring good out of evil. Owing to his great mercy, he has given a measure of success to the efforts of zealous and sincere but mistaken Christians; but how much greater success might have been vouchsafed to the church, or kingdom of Christ, had all "who love the Lord Jesus Christ in sincerity" been united in one compact body! I have now two parishes in view, which may serve to illustrate the benefits and blessings of united exertions, and the evils attendant upon disunion and separation. You are acquainted with the parish of M-? J. S.-Yes: there is a meeting-house in that * Bishop Hall's works, folio, p. 545. village, to which I sometimes go when I wish for a little change. J. D.-That meeting-house was built because some of the parishioners had taken some dislike to the rector of the parish. They did not consider that, whether the minister had done any thing to offend them or not, they were not justified in separating from, and opposing the church; but, following their inclinations, rather than the dictates of a sober judgment, and the directions of God's word, they introduced division and separation into a hitherto peaceable village. J. S.-But you will allow, James, that some good was done by them. I know four or five members of that meeting-house, who are very sincere, honest, and pious people. They visit their poor and ignorant neighbours, and read to them, and talk to them about their souls. By this means they have persuaded some, who were very careless persons, to attend their meetinghouse regularly, instead of breaking the sabbath as they used to do. And, although I cannot say that the parish generally is much improved since the chapel was built, yet, if even one sinner has been led to see his errors, and to be anxious about his salvation, it is a subject for thankfulness. J. D.-My friend, the question is not whether the dissenters have not done some good, but whether true religion is better promoted by separate exertions, or by the labours of individuals totally opposed to each other, than by the combined efforts of a church founded and acting on scriptural principles. It is granted that some good has been done; but look at the evils which prevail in that unhappy parish! Consider the ignorance and dangerous delusions under which so many are labouring! Think of the awful desecration of the sabbath, the drunkenness and general dissipation in which hundreds indulge on that holy day! Even the meeting-bouse, as I had the pain to witness when passing by it one sabbath-day, was more like a booth at a fair than a place set apart for the worship of God. I saw several idle fellows lounging about, some smoking their pipes, some laughing and talking, others going in or coming out with their hats on their heads, and showing as much unconcern as if they were at an ale-house. J. S.-Your description, James, is, I fear, too correct; and often have I been grieved to see the thoughtless and indecent behaviour of the groups of idlers that sometimes visit the meetinghouse. But the truly pious members of the society are not to blame for these abuses. J. D.-They are not surely free from blame, since they encourage and support a system which tends to produce this state of things. Dissent from a scriptural church is the natural parent of confusion and disorder. It leads to the subversion of all lawful authority. When men refuse to obey them who rule over them and watch for their souls, it is hardly to be expected that they will either obey or respect those teachers whom they have set over themselves. The persons who come to preach at the meeting-house, in turns, are strangers. It is not likely that they can have any influence over the careless and abandoned characters I am speaking of. Should they venture to reprove them, it is very probable they would meet with only insult and abuse; and, if they are not very cautious about telling even the members of the society of their faults, their popularity and influence would soon dwindle away. What prospect is there of a better state of things under such a system, where men must preach to please rather than to reform their hearers? And the good which might be done under a better system is in no small degree prevented, because disunion is weakening the labours and undermining the influence of the minister whom God has set over that parish. J. S.-It is to be hoped that, if he be zealous and active in the discharge of his duties, he may be a means of reforming his parish. The dissenters, I am sure, will wish him every success in his endeavours to promote the spiritual welfare of his parishioners. J. D.-Good wishes, without a sincere cooperation, are worthless. How many obstacles would be removed, and how much more likelihood would there be of a speedy and lasting reformation in the parish, were the half dozen active and pious persons, of whom you speak, to adopt God's plan rather than their own, were they to aim at unity and concord rather than to pursue a course which necessarily leads to strife and division! Were they, instead of wasting their efforts in separate labours, to try to strengthen the hands of the regular minister, by walking according to the same rule, minding the same thing, worshipping together as brethren in the same house of God, and hearing and doing those things which our holy and apostolic church continually teaches-were they to pursue this course, how great a blessing might be expected on the united exertions of minister and people! J. S. Such a state of things, James, is hardly to be expected while men have so many opinions about religion. J. D. Say, rather, it cannot be expected while men prefer their own schemes and devices to the rule and practice of the inspired apostles. If they were willing to submit unreservedly to the authority of God's word, instead of trying to make that word square with their own views and inclinations, the axe would be put to the root of all those unhappy divisions which at present distract Christ's kingdom. But I must not forget to call your attention to the state of a parish where the people, almost to an individual, are sincerely attached to the church of England: I mean the parish of S. Owing to the opportunities which the parishioners and their children have for many years enjoyed, of receiving sound instruction both at school and at church, they well understand what they are to believe and to do, both the faith and duty of Christians. They are fully persuaded that a man, who enters into the spirit of our excellent liturgy, and imbibes the doctrines so plainly set forth in it, and in the articles and homilies, will be an humble, devout, and intelligent Christian, "will pray with the Spirit and with the understanding also." The children in that parish, belonging both to rich and poor, are trained up in the way wherein they should go. They are taught early to honour and obey their parents, teachers, spiritual pastors and masters." Even the poorest child in the parish has the opportunity of learning those things which will conduce to present as well as future happiness. The Sundayschool is well attended; for the parents feel that it would be inflicting a grievous injury on their children were they not to send them regularly and punctually. And there is no want of teachers. As happily there are no dissenters in the parish, the clergyman, finds no difficulty in procuring pious and well-disposed persons, of both sexes, who are willing to devote themselves to this labour of love on the sabbath. And, though some of them are hard at work during the week, they do not make this an excuse for avoiding this useful employment on Sundays; on the contrary, they take a delight in it, and are most diligent in preparing themselves for the task of communicating good instructions to the rising generation. Others are occupied in assisting their minister to look after the spiritual welfare of the poor. He furnishes them with suitable books, which they read to the aged and infirm, the sick and afflicted. They also converse with their ignorant, careless, and indifferent fellow-parishioners, and urge them to a constant attendance at church. The beneficial effects of these continual and united endeavours to do good are seen in the happy state of the parish. It resembles a well-cultivated garden, in which may be found abundance of fruit. The means of grace provided for the parishioners being regarded as a great privilege, the house of God is always well attended. When the church-going bell is heard from the lofty tower, you may see family after family in various parts of that extensive parish, leaving their houses and bending their steps with one accord to the sanctuary. There rich and poor meet together in the presence of God, their common Father. There they offer what their forefathers ever since the Reformation had had the privilege of offering-a pure, simple, and intelligent worship. There they hear the instruction that is able to make men wise to salvation, and with one mouth and one heart may address their prayers and thanksgivings to God, in the prevailing name of Jesus Christ. Unlike some of your people, who count their own chosen teacher their enemy because he tells them the truth, the parishioners of S-- love and esteem their minister highly for his works' sake, and "seek the law at his mouth," for they feei that he is "the messenger of the Lord of hosts" (Mal. . 7); while their minister, under a deep sense of his own awful responsibility, speaks to them "not as pleasing men, but God which trieth our hearts;" and he exhorts, comforts, and charges every one of them, as a father doth his children, that they "would walk worthy of God who hath called (them) to his kingdom and glory." And he can thankfully say to them what St. Paul wrote to the Thessalonian church: "What is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy" 1 Thess. ii. 4, 11, 12, 19, 20). What a contrast, Jacob, does the parish of S- afford to the spectacle that is exhibited by the unhappy village of M-! But the cause of the difference is plain. There are well-disposed, pious, and zealous persons in both parishes labouring to do good; but, unfortunately, at M-- they are labouring in opposition to the regular minister, while in S--they are working together with him, strengthening his hauds, and cheering his heart, walking "by the same rule and minding the same thing." Hence, in one parish religion flourishes, the blessing of God seems to rest upon it, and we feel how applicable to it is the exclamation of the psalmist: "Behold how good and how pleasant it is for brethren to dwell together in unity" In the other, vice, profaneness, contempt of God's word, his sanctuary and sabbaths, prevail to an alarming extent. And even those who profess to be the followers of Christ cannot walk together as brethren, nor go up to the house of God as friends, because they allow things which are confessedly of no importance to separate them from each other. Only consider, Jacob, what a glorious spectacle this nation would exhibit to all the world if the different sects and parties would lay aside their prejudices, cease from disputing about trifles, and be content to unite cordially with a church which combines apostolical order with apostolical doctrine, and which, even its adversaries are constrained to acknowledge, "professes the lifegiving doctrines of the gospel; favours every great principle rescued from Rome by the reformers; and puts into the lips of the people a language of devotion, unrivalled in majesty, beauty, propriety, and comprehension" (Eclectic Review, Dec., 1829). Juvenile Reading. ZACCHEUS*. THERE was in the city of Jericho a little man named Zaccheus. He was a publican or taxgatherer. A tax-gatherer is a man who collects money for the king, and to pay the soldiers and sailors. Zaccheus was the chief tax-gatherer in that part of the country. He was a very covetous man; and he often made the poor people and widows pay more money than they should have done, that he might keep some for himself. Somctimes he accused people of doing things which they had not done, that they might give him money not to get them punished. He had become very rich by means of these wicked practices. One day Jesus was passing through Jericho. Zaccheus heard that he was coming; and he ran out to try to get a sight of him. He was very anxious to see the wonderful person, who did so many miracles, and whom all the people were talking about. A great crowd of people were with Jesus. Zaccheus was a very little man, and he could not see over their heads; so he ran before, and climbed up into a sycamore tree, that he might see Jesus. The crowd came on, and Jesus in the midst. When they were just under the tree, Jesus looked up, and said, "Zaccheus, make haste and come down; for I must stay at your house to-day." How surprised Zaccheus was to hear Jesus call him by his name! He did not think that Jesus knew anything about him. He was very much pleased. He slipped down from the tree, and ran on fast to get to his house, and made every thing ready for Jesus as quickly as he could. *From "Jesus Changing the Heart." By the writer of "Missionary Stories." London: Allan. Edinburgh; Kennedy. The proud Pharisees were displeased because Jesus had gone to dine with Zaccheus. But Jesus had changed the heart of Zaccheus that day; and he said to the proud Jews, "This day salvation is come to this house. Zaccheus also is a son of Abraham." How do we know that the heart of Zaccheus was changed? Because the love of money was taken out of his heart. He stood up at his table before all the people, and said to Jesus that he wished from that day to give half of all he had to the poor; and, as for the poor people whom he had falsely accused, he would give them four times as much money as he had taken from them to make it up. He wished to be one of the disciples of Jesus, and to have treasure in heaven. My dear children, how shall we know whether Jesus has changed your hearts? I will tell you one way by which we shall know. If you have been passionate, you will grow gentle and mild. If you have told lies, you will leave it off, and only speak the truth. If you have been disobedient to your parents, you will run to do every thing they tell you. If you have had any naughty ways, we shall see that you are trying and praying to get rid of them all. And O! remember, my dear little readers, that, if your hearts are not changed, you can never be where Jesus is. You must have new and holy hearts given you, to make you fit for heaven. Jesus calls this being born again; and these are his words; "Except a man be born again, he cannot see the kingdom of God" (John iii. 3). And you do not need to be very rich, or great, or wise, in order to get this new heart. God says, "A new heart will I give you:" "Ask, and ye shall receive." THE ACKNOWLEDGMENT OF GOD IN ALL BY THE REV. M. M. PRESTON, M.A., PROV. iii. 5, 6. "Trust in the Lord with all thine heart, and lean not to thine own understanding. In all thy ways acknowledge him; and he shall direct thy paths." HABITUAL dependence upon himself is the state of mind to which it is the design of God by his word, and by his Spirit and providence conspiring with it, to bring us, as the state most conducive to our own happiness. Nothing can be more contrary than this, as to the state of mind which is natural to us, and which is likely to be confirmed by an unguarded intercourse with the world; for to forget God, as to acknowledge him only at such times and only so far as we are constrained to do so, is manifestly more in agreement with the spirit and the practice of men in general. These considerations will account for the frequent recurrence in the scriptures of precepts of the same import as that set before us. On such a subject we need to have line upon line and precept upon precept. Even they who do in the general feel, and wish to feel more, their dependence upon God, yet need to be reminded of this which is both their duty and privilege, and to be specially cautioned against that self-dependence to which we are naturally prone. Cases of doubt are frequently occurring in the experience of all men, in which the reasons for pursuing opposite lines of conduct appear to be almost equally balanced. The true servant of God is by no means exempt from such trials. He is indeed delivered from the perplexity felt by those who deliberate continually whether they shall obey God or man; whether they shall follow a multitude to do evil, or stand forth on the Lord's side. Only let him know what is the command or will of God concerning the matter in question, and he will obey it. But his perplexity is of another kind, viz., to ascertain what is the will of God. Wishing as he does to decide and act in the manner most conducive to the glory of God, and agreeable to his Christian profession, he is drawn towards different courses by reasons which appear to be almost equally balanced. Now what says the wisest of men, speaking under the inspiration of the Holy Ghost, to such persons?"Trust in the Lord with all thine heart." The first thing to be done in any case of doubt is to look to the Lord. We cannot, it is true, at all times or in all places bow the knee in solemn supplication to God, though this would be the best preparation before entering upon any important decision or undertaking; but we are never debarred from that sort of prayer which may be equally efficacious-the silent lifting up of the heart to the Father of our spirits. We should cultivate such a continual regard to God that the reference of every doubt to him should be made at once spontaneously, without an effort, as a thing of course. Such appears to have been the habit of the holy men of old, whose conduct is recorded in scripture for our imitation. David says: "I have set the Lord always before me: because he is at my right hand I shall not be moved;" and many particular instances are specified in his history which denote his usual practice. Before he attempted the deliverance of the city of Keilah from the Philistines (1 Sam. xxiii.), " he inquired of the Lord, saying, Shall I go and smite the Philistines, and save Keilah?" And afterwards, when he |