this quiet, under the beneficent and gentle reign of King Josiah; who, after more than thirty years, employed in vigilant attention to the cares of government, in pious zeal for the revival of the consecrated institutions of religion, and in the cultivation of a close and personal acquaintance with the trath of God, was slain in battle, while endeavouring to maintain inviolate his promise of allegiance to the King of Babylon. PHARAOH-NECHO, King of Egypt, to whom he had refused a passage through his territories to the frontiers of the rival empire, upon his death obtained dominion in Judea, and exercised his power, on his return from a successful expedition to the banks of the Euphrates, in the invasion of Jerusalem, and in the deposition of JEHO AHAZ, JOSIAH's son, whom, without his consent, the people had made King. This Prince, who followed the pernicious maxims of the wicked Kings of Judah, rather than the pious counsels of his father, was bound in chains, and sent a prisoner into Egypt, where he passed his days in shame and sorrow, while JEHOIAKIM, his brother, was made King by PHARAOH, in his stead. · During these calamities, the prophet JerEMIAN frequently reproved the sins by which they were occasioned, and endeavoured to impress the people with a fear of those tremendous judgments which he foresaw would quickly overwhelm the land. With pathetic lamentations, he united in the general mouriting for the death of the most excellent and amiable Josiah; whose removal, he well knew, was but the prelude to a series of afflictions, from which, in honour of his piety, the care of Providence secured this meek and exemplary King.

(To be continued.)


(Concluded from page 20.) “Let me also beg of you, not to rest satisfied with any thing short of genuine religion. I know that your dispositions are serious, and that your habits from the cradle have been pious; but this is one reason why I warn you on this head. Numbers of youth are relying on such privileges; and, by doing 30, have converted them from blessings into curses. Avoid this evil, and give your serious attention to religion. In studying its nature, let this be a goTerning sentiment to you, that it is a vital principle. Religion with some people, and people who are very strenuous on the subject too, is like a fine portrait, just and complete in its outward parts, but wunting life; fair to the eye, but cold to the touch. Now, religion must not only be perfect in form, but animated with a living spirit. It is not composed of a proper act, or a decent habit,-of sublime speculation, or manual observance. It is something above all this,- it is the life of the soul, as the soul is the life of the body.

66 Were I to describe this divine principle, I should say it consists of love towards God, of benevolence towards men; and is directly opposed to the vanity; pride, enmity, and selfishness, natural to us. Yes, the presence of this principle, and of this alone, will teach us to deny ourselves; and nothing short of this will justify our claim to discipleship. Our worldly opinions, our vain imaginations, our proud reseptments, our carnal prejudices, our sinful propensities, must all be sacrificed. The right hand must be cut off; the right eye plucked out; the useful, the profitable, the beloved sin must be renounced. The SAVIOUR's wisdom must guide us, and not our own; the Saviour's will must govern us, and not our own ; the Saviour's excellence must delight us, and not our own! If born again, we are not our own, but his ! O, GRAHAM! try yourself by this test. I am the more earnest, because I fear, till since I saw you, I had not sufficient views of the nature of religion ; and, if I had, it never appeared clothed with the im. portance and beauty it now wears. See, then, that you do not err. Mistake not slight impressions for permanent ones, agitated feelings for spiritualized affections, a partial change for a total one, or a per. ception of religion for its actual possession. .6 If you have scriptural evidence to conclude that you are the subject of vital religion, then Beware that you do not neglect it. If those who, not knowing religion, neglect it, are guilty, how much more the guilt of those who neglect it with a sense of its value ? As you regard your present and your future peace, I beseech you shun this evil! That you may be assisted in this, I would say

56 First, Watch habitually over all your conduct. Remember, that every thing within you and about you is opposed to your religious progress. If you are doubtful of any action or engagement, try it by the following questions :-Is it warranted by Scrip. ture? Will it injure my religion? Can I ask the blessing of God upon it? If it will not bear this test, consider it doubtful no longer; it is the snare of the wicked one.

Secondly. In addition to your daily prayers, commence euch day by meditating on a select text of



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Scripture, and close it by serious examination. Ask yourself, before you sink into sleep, such questions as these :-Have I observed my devotions? Have I done the duties of my station? Have I benefited any fellow-creature? Have I indulged any improper passion,-pride, anger, or resentment? Have I made any progress in knowledge or holiness? It is impossible for me to tell from what evils such a practice may deliver you, what good it may confer upon you.

“ Shall I own to you, my dear John, that in penning this letter, I have been obliged repeatedly to stop and weep? I have wept, because I saw you standing in slippery places. I have wept, because every advice to you was a reproach to myself ; similar advice was given to me, but I trifled with it. However, I will hope you may be confirmed in wisdom, by my dear-bought experience. Trust not the world, so much as to try it. I have tried it, madly tried it. It is but a bubble, adorned with glittering colours indeed, yet still a bubble; yea, more,—a barbed poisoned dagger, that carries death with its wounds. And, though you should be exempt from its stings, though you should be prosperous in all your ways, though you should be gratified in every desire, and freed from the trials and disappointments necessary to humanity, your heart would still ache with dissatisfaction and uneasiness. Yes, nothing but God can satisfy and felicitate the soul. You live but for Him; and it is more important for you to live to Him than for you not to live at all. O, despise not then your Maker, your Preserver, your God! You are bound to Him by countless obligations. To me you are grateful for some little temporal assistance, and will you not be grateful to God for all you enjoy ?

Vol. VI.

0, give him your gratitude; he only deserves it. Raise to him your prayers ; he only can gratify them. Fix in him your hopes ; he only can crown them In his favour there is life, and his loving-kindness is better than life!

“Let me hear of you all particulars. You know I have an interest in all that belongs to you. It is likely I shall never see your face again in the flesh; but let me have communion with you on earth, and let us mutually pray for a blessed meeting in heaven. See as much as you can of MR. DOUGLAS; you cannot prize, his society too highly. May religion be the guide of your youth, the glory of your age, your immortal reward ! . . “ Yours, my dear young friend,

66 With anxious affection,

"CHARLES LEFEVRE.” At the time the letter found John GRAHAM, it appears that “ he had been exposed to some temptatious, by worldly amụséments, and that he had lost much of his relish for the means of religion, though he had not neglected them. To its arrival, he referred not only his establishment in the best purposes of his mind; but, acting on its directions, he expressed a modest hope, that he had enjoyed and comprehended religion, as he had done at no previous period of his life.” :

''. F. L.


No. II. On the last day of October, Jane L- , with her brother and sisters, had been as usual in the garden. While the rest were carelessly playing, she had been

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