2. It must be a sin that thou reprovest him for. It must be a breach of some command, affirmative or negative, directly or indirectly-either the omission of that which is good, or the commission of that

which is evil. We must be Catos, not Momuses. As the Pharisees to Christ (Matt. xix. 3), so here, "Is it lawful to reprove a man for every cause?" No; the disciples were quite out in reproving the children for coming to Christ, in this chapter, when it was not their sin, but their duty.-Verses 13, 14. Quakers make a stir about cuffs, and bands, and ribands, and laces, and such like minute trifles of Pharisaical humility. If they can prove these to be sins, let them reprove them in God's name; but if they are indifferent things, it is censoriousness, uncharitableness, and pragmaticalness to rail at them, and not Christian reproof.

He must manage his reproof to sincere ends-must take heed that his aims and intentions be upright and honest in reproving. Take heed of mingling any wild-fire of pride, and vain-glory, and ambitious humour of contradicting and controlling others, with thy zeal of reproving. This heat must be holy heat-a fire of the sanctuary-as free from the smoke of by-ends and self-interest as may be-purely for God's glory, and out of hatred unto sin, and out of love to the salvation of thy brother's soul. Diogenes, it is storied, reproved Plato's pride, by trampling upon his velvet chair and cushion; but, says the author: "When Diogenes trampled on what he deemed to be the pride of Plato, he exhibited a specimen of his own greater pride and consummate arrogance."

again, cut more wood and heaped it on, and then tried again to carry it off. This he repeated several times, always adding something to the load, after trying in vain to raise it from the ground. In the mean time the hermit, astonished at the old man's folly, desired the angel to explain what this meant. "You behold,' said he, in this foolish old man, an exact representation of those who, being made sensible of the burden of their sins, resolve to repeut, but soon grow weary, and instead of lessening their burden, increase it every day. At each trial they find the task heavier than it was before, and so put it off a little longer, in the vain hope that they will by-andby be more able to accomplish it. Thus they go on adding to their burden, till it grows too heavy to be borne, and then, in despair of God's merey, and with their sins unrepented of, they lie down and die. Turn again, my son, and behold the end of the old man whom thou sawest heaping up a load of boughs." The hermit looked, and saw him in vain attempting to remove the pile, which was now accumulated fur beyond his strength to raise. His feeble limbs tottered over their burden; the poor remains of his strength were fast ebbing away; the darkness of death was gathering around him; and after a convul sive and impotent attempt to lift the pile, he fell down and expired.

DOES GOD REASON?

as

OF ISRAEL TO DO IT FOR THEM.” WHEN there is a spirit of earnest prayer and contrition in many hearts at once, then there are probably great blessings in store, and that speedily. "When God awakes his children, and makes them rise," says the holy Leighton, "this is a probable sign that it is near day. I mean, when he stirs them up to more than usual hopes, and prayers, and endeavours, it is very likely that he intends them some special good." This is an aphorism of encouragement. And let us hear another of Leighton's admirable aphorisms, by way of warning as to Satan's move

our days of fasting and prayer. "Thou shalt be sure," says he, "to be assaulted by Satan when thou hast received the greatest enlargements from heaven, either at the sacrament, or in prayer, or in any other the empty ships pass, but lays wait for them when they way; then look for an onset. This arch-pirate las return richest laden."-New York Evangelist.

REPENTANCE-THE LONGER DELAYED

THE MORE DIFFICULT.

AN ALLEGORY BY ONE OF THE FATHERS.

A HIT was conducted by an angel into a wood, where he saw an old man cutting down boughs to make up a burden. When it was large, he tied it up, and attempted to lift it on his shoulders and carry it away; but finding it very heavy, he laid it down

CHRISTIAN FASHIONS.

WHAT though the polite man count thy fashion a little odd and too precise? It is because he knows nothing above that model of goodness which he hath set himself, and therefore approves of nothing beyond it. He knows not God, and therefore doth not discern and esteem what is most like him, When courtiers come down into the country, the common home-bred people possibly think their habit strange; but they care not for that-it is the fashion at court. What need, then, that Christians should be so tenderforeheaded, as to be put out of countenance because the world looks upon holiness as a singularity? It is the only fashion in the highest court, yea, of the King of kings himself.-Coleridge.

THE WORLD AND THE SOUL.

EACH man's soul is worth more to him than the whole world. Hence the gain is loss, if he gain the whole world and lose his own soul; for he loses more than he gains; yea, in losing his soul, he loses himself, his possessions, his happiness his all. The lose exceeds the gain; the loss includes the gain. In attempting to grasp the world, the world and the soul are both lost. But who feels that his soul is worth more than the world? Who expresses any alarm that his soul is in danger?

What folly, to seek the world and neglect the soul! The world gained, the soul lost-how pitiful, how miserable the exchange! Yet on how many gravestones might it be written: The soul lost for a part of the world! And in that world of darkness, where the lost and ruined dwell, on how many foreheads might it be engraven: The love of the world ruined thee! And as these words, glowing with infernal fire, meet the eye of wretched spirits, how many consciences would speak in tones of thunder: The love of the world ruined me! Many a Demas will be there, who cloaked his love of the world under the garb of a religious profession-a fitting companion of a Nero or a Julian. Multitudes will be there, who here plead the want of time, the pressing calls of the world, as an excuse for the neglect of the soul. They love this present world-they seek its riches, honours, and pleasures-they let the calls of God pass unheeded; and then they must reap the bitter fruits of their folly. O when will men be wise?New York Observer.

THE FOX AND THE HOLE IN THE GARDEN WALL;

OR,

PAINFUL RECOLLECTIONS THE BEST LEGACY
BEQUEATHED BY VICIOUS PLEASURES.

A FOX once came near a very fine garden, where he beheld lofty trees laden with fruit that charmed the eye. Such a beautiful sight, added to his natural greediness, excited in him the desire of possession. He fain would taste the forbidden fruit, but a high wall stood between him and the object of his wishes. He went about in search of an entrance, and at last found an opening in the wall; but it was too small for his body. Unable to penetrate, he had recourse to Lis usual cunning-he fasted three days, and became suficiently reduced to crawl through the small aperture.

Having effected an entrance, he carelessly roved about in this delightful region, making free with its exquisite produce, and feasting on its most rare and luscious fruits. He stayed for some time and glutted his appetite, when the thought struck him that it was possible he might be observed; and in that case he should pay dearly for the enjoyed pleasure. He therefore retired to the place where he entered, and attempted to get out; but to his great consternation he found his endeavours vain. He had by indulgence grown so fat and plump, that the same space would no more admit him."

"I am in a fine predicament," said he to himself. "Suppose the master of the garden were now to come, and call me to account, what would become of me? I see my only chance to escape is to fast and half starve myself."

He did so with great reluctance. After suffering hunger for three days, he with difficulty made his escape. As soon as he was out of danger, he took a

575

farewell view of the garden, the scene of his delight and trouble, and thus addressed it :

"Garden! garden! thou art indeed charming and delightful-thy fruits are delicious and exquisite; but of what benefit art thou to me? What have I now for all my labour and cunning? Am I not as lean as I was before?"-Hebrew Tules.

"TRY.”

MR ROBERT RAIKES, whose benevolent desire to promote the best interests of his poorer neighbours årst led to the formation of Sabbath-schools, was almost discouraged, by the various obstacles he had to contend with, from attempting to give instruction to the miserably neglected children who filled the streets of Gloucester, on the Lord's-day particularly; but whilst meditating on the subject, the word TRY" was so forcibly impressed on his mind, that he determined to begin and do something, however little it might be; and, many years after, when his plan had succeeded far beyond his highest hopes, he observed that he never passed the spot where the word "Try" came into his mind, without lifting up his hands and heart to heaven in gratitude to God for having put the thought into his heart.

THINKING AND SPEAKING-THEIR DUE

PROPORTION.

THE eye and the ear are the mind's receivers, but the tongue is only busied in expending the treasure received. If, therefore, the revenues of the mind be uttered so fast, or faster than they are received, it cannot be but that the man must needs be held bare, and can never lay up for purchase. But if the receivers take in still, with no utterance, the mind may soon grow a burden to itself, and unprofitable to others. I will not iny up too much, and utter nothing, lest I be covetous; nor spend much, and store up little, lest 1 be prodigal.-Bishop Hall.

Miscellaneous.

A sermon, like a tool, may be polished till it has no edge.—Orton.

Idle and indecent applications of sentences taken from the Scriptures, is a mode of merriment which a good man dreads for its profaneness, and a witty man disdains for its easiness and vulgarity.—Johnson.

Money is not the only thing that is not "our" own; time, and thought, and knowledge, and power, moral influence, and spiritual advantage-all must be answered for, for all are God's.-The Listener.

Pope Adrian built a college at Louvain, and caused this inscription to be written, in letters of gold, on the gates thereof; Utrecht planted me, Louvain watered me, and Caesar gave the increase." One, to reprove his foily, wrote underneath: "GOD did nothing here."-Flavel.

Affectation in any part of our carriage is lighting up a candle to our defects, and never fails to make us be taken notice of, either as wanting sense or wanting sincerity.-Locke.

To smell a turf of fresh earth is wholesome for the body; no less are the thoughts of mortality cordial to the soul. Earth theu art, and to earth thou shalt return.-Faller.

Bacon's celebrated apopthegm, "Knowledge is power," is a plagiarism from Solomon: "A wise man is strong; yea, a man of knowledge increaseth strength."-Prov. xxiv. 5.

Daily Bread.

FRIDAY.

"As long as I live I will praise thee."-Ps, cxxxiv. 33.

Thee let every creature bless;
Praise to God always be given:
God alone deserves the praise

Of all in earth and heaven.

Let not thy praises be transient-a fit of music, and then the instrument hung up, till another remarkable providence makes thee take it down. God will not sit at such a niggard's table, as invites him to a thanksgiving feast once for all the year. God comes not as a guest to his saints' house, but to dwell with them; he inhabits the praises of his people. That day in which thou dost not bless God, thou turnest him out of doors. "A lying tongue is but for a moment," saith Solomon. Something drops from a liar within awhile that discovers his falsehood. The tongue that lies in praising God is thus for a moment; he can curse God with that tongue to-morrow with which he praiseth him to-day.-Gurnall.

SATURDAY.

"They set not their hearts aright."-Ps. Ixxviii. 8.
My loving God, the hindrance show,
Which nature dreads, alas! to know,
And lingers to remove;

Stronger than sin thy grace exert,

And seize, and change, and fill my heart
With all the powers of love.

It is with the heart in duty as it is with those that dig for golden ore; they try here, and finding none, try there; and so go from place to place, till at last they hit upon the rich vein, and there they sit down. If thy heart could but once hit the rich vein in duty, it would dwell and abide there with delight and constancy: "O how I love thy law! it is my meditation day and night." The soul could dwell day and night upon its knees, when once its delights, loves, and desires are engaged. What is the reason your hearts are so shuffing, especially in secret duties? Why are you ready to be gone almost as soon as you are come into the presence of God, but because your affections are not engaged?-Flavel.

SABBATH.

"We, then, as ambassadors from God, beseech you in Christ's stead, to be reconciled unto God."-2 Cor. v. 20.

God, the offended God most high,
Ambassadors to rebels sends;
His messengers his place supply,
And Jesus begs us to be friends.

Gold, we say, may be bought too dear, and so may the peace of one state with another; as when Nahash, the Ammonite, offered peace with the men of Jabash-gilead, but upon condition that they should have every one his right eye thrust out, to lay it as a reproach on Israel, and therefore was rejected with just indignation-they resolving rather to die with honour than live with shame. It is the custom among many of this world's princes to make their demands according to the length of their sword; where their power is great, it is hard to have peace on easy terms. Now this, one would think, should make the ministers of the Gospel and their message infinitely welcome to poor sinners, that though they come from the great God, who may make his own demands, and might not only require the eye out of our head, but force the very heart out of our body, yet offers peace on such gracious terms, there being nothing in the whole instrument of peace provided for himself, but the securing of his own glory in our salvation.-Gurnall.

MONDAY.

"Lord, what is man, that thou art mindful of him?”— Ps. viii. 4.

O how shall I the goodness tell,

Father, which thou to me hast show'd

That I, a child of wrath and hell,

I should be call'd a child of God-
Should know, should feel my sins forgiven,
Blest with this antepast of heaven?

Amazing love! that God should court those to obedience whom he can peremptorily command to it; and, in case of disobedience, punish instantly in hell that he should take poor slaves, condemned to the prison of hell, and make them crowned kings of heaven-that he should not only be willing to dwell in flesh, but also to give us this flesh for our foodthat he should not only save us from hell, but even leave his throne in heaven, and lose his life on earth, to enthrone us in his kingdom!— Willison.

TUESDAY.

"We love Him, because He first loved us."-1 Jousi 13.
Come, Lord, from above, the mountains remove;
Overturn all that hinders the course of thy love.
My bosom inspire, enkindle the fire,

And wrap my whole soul in the flames of desire. O for greater and warmer love to Him who first loved us! Love is the great qualification of the saints above; the more love we have, the liker heaven we are, and the meeter to dwell in it. Were it possible there could be a man in heaven without love, he would reckon the place a hell, and the work a torment to him. It is love that makes a spiritual and heavenly work delightful; hence love is said to be the fulfilling of the law. If the love of God be in the heart, God's law is there also, and the soul is inclined to all holy obedience. O may the love of God in Christ constrain me to live to him that died for me! May the charms of his love triumph over all the charms of sin's pleasures, Satan's devices, and kindle such a fire of love in my heart, as will burn up all my lusts like stubble!-Ibid.

WEDNESDAY.

"Godliness is profitable unto all things."-1 TIM. IT. &
Should I from thee, my God, remove,
Life could no lasting bliss afford.
My joy, the sense of pard'ning love;
My guard, the presence of my Lord.

It is a great revenue. If it be closely followed, it brings in the greatest income. Indeed, some men are religious for the world's sake; such shall be sure not to gain but they who are religious for religion's sake, shall be sure not to lose, if heaven and earth can recompense them; for "godliness hath the promise both of the life that now is, and of that which is to come."-Mead.

THURSDAY.

"Depart, and be with Christ; which is far better."— PHIL. i. 23.

'Tis good at thy word to be here;
"Tis better in thee to be gone,

And see thee in glory appear.

And rise to a share in thy throne.

Why dost thou hide thy face? haply thou wit say, None can see my face and live. Ah, Lord, let me die, that I may see thee; let me see thee, that I may die: I would not live, but die. That I may se Christ, desire death; that I may live with Christ I despise life.-Quarles.

Edinburgh: Printed by Jous JoHNSTONE, residing at 12 Windsor Street, and Published by him at 2, Humer Square. London: R. GROOMBRIDGE & Sons. Glasow J. R. M'NAIR & Co.; and to be had of any Bookselle throughout the Kingdom.

577

"Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: And they saw the God of Israel: and there was under his feet as it were a

paved work of a sapphire stone, and as it were the body of heaven in his clearness. And upon the nobles of the children of Israel he laid not his hand also they saw God, and did eat and drink. And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and com. mandments which I have written; that thou mayest

teach them. And Moses rose up, and his minister And he said unto the elders, Tarry ye here for us,

Joshua: and Moses went up into the mount of God.

until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them. And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights."-EXOD. xxiv. 9-18.

In old time, when parties entered into a covenant of friendship, it was customary to complete the transaction by sitting down and eating bread together. Israel had just ratified their covenant with God. Beneath the shadow of Sinai, and while the smoke yet ascended from the altar on which they had offered their burnt offerings, and their peace offerings, and the representatives of the twelve tribes stood by their several pillars, the people dedicated themselves as a nation to God. They said, Whatever god the other nations of the earth may serve, as for us we will serve Jehovah. We shall be a nation of priests; and our land one vast sanctuary, in which through all succeeding ages we shall minister to the Lord.

The covenant being entered into, the two contracting parties-Jehovah and the nation of Israel-sat down together, and, in token of their friendship, ate bread. The people on this occasion met Jehovah, and were entertained by him through their representatives. The scene of that banquet was the mountain of Sinai-the same mountain from which, a few days before this, the Law had been proclaimed. Girdling its foot were the tents of the people whom God had brought out of Egypt; resting sublimely on its top, and clothing it with solemn grandeur, was the awful cloud in which Jehovah at present dwelt; and mid-way on the mountain, between the clustering tents below and the mantling cloud above, was spread the table at which God now feasted, through their representatives, that people who had just made with him " a covenant by sacrifice." The ground, then, on which this solemn entertainment was given was holy ground. It was ground which had been consecrated by the sacrifice which had that day been offered at the bottom of the mountain. A few days before this, there was No. 49.

an awful line around the hill; and had any of the men who now sat before God, Moses excepted, presumed to pass over that line, and to ascend into Sinai, they would have been smitten with death. But now these terrors were gone: and the elders of Israel could ascend the mount with safety, because the great Lawgiver, who had been pleased to plant his throne, for the present, on the summit of Sinai, had smelled a savour of rest in the sacrifice offered this day, as he did in that of Noah after the waters were assuaged, and came down to meet with, and to bless his people.

The ground on which the Church is planted is holy ground-ground consecrated with the blood of the great Sacrifice of atonement. There was not on all the earth a spot where God could meet with men and bless them, or where man could meet with God and live, till a sacrifice was provided. The flaming sword burned before the closed gate. But no sooner was a sacrifice found than a new paradise arose, beside whose open portal stand the cherubim of mercy, inviting man to enter and meet his God. This is the Church. Here is spread the table of God; and here he and the people, who have made a covenant with him by sacrifice, eat bread together, in token of reconciliation. Here is planted the throne of God; not amid fiery terrors, as on Sinai's top, but amid the splendours of his grace. This is the glory of the Church, that she is a royal residence-the dwelling of a King. A glorious high throne from the beginning has been the place of our sanctuary.

The nobles of Israel, at this august banquet, were feasted on the flesh of the sacrifices. Theirs was a high privilege, but ours is a higher; we, spiritually and by faith, eat the flesh and drink the blood of the Son of God. But the crowning circumstance of this banquet was, that "they saw the God of Israel," so far as the mortal eye can see the Invisible God. They could discern no form-nothing of which words could convey any idea, or the hand fashion any resemblance; only they saw the sapphire pavement on which the pillars of his throne are placed, and that unspeakable and unapproachable splendour, as it were the body of heaven in his clearness," which the seraph's burning eye can scarce bear to behold, and with which the Most High covers himself as with a garment. A little before, when the Law was promulgated, though they heard the voice of God, yet they saw him not. Then God dwelt in the thick darkness. Now, however, they had offered sacrifices of burnt offer ings and peace offerings, and " they saw the God of Israel."

January 30, 1846.