known as having that zeal untempered by knowledge.

It is on these and some such grounds that mankind are so often urged in scripture, and by holy men of God, to examine and try themselves and their ways. It is

a very certain truth, that a man can never sufficiently know how his accounts stand with God, unless he come to a reckoning; and who would not wish to be "true and just in all his dealings" in this matter. It has not been designed by our heavenly Father that we his creatures should have any distinct rules or tests whereby we may judge of the particular merits of many of the little things connected with the Christian's "life and conversation." It has been enough to give general rules by which man may know whether he be in the faith-whether he be living godly, righteously, and soberly in this present life," at the same time, being assured, that if his " eye be single" his "whole body shall be full of light;" if the whole desire of his heart be to walk in the path that leadeth unto life" he shall not "wait for light" and be left to walk in darkness.

The Spirit that guideth into all truth giveth light unto the simple. Now although the Christian who wishes to examine himself in some of the lesser duties, has to draw particular rules from such as are general, yet scripture is very plain on all points of most vital importance. Do I seriously ask myself, Am I a son of God? "It is written as many as are led by the Spirit of God, they are the sons of God." But am I led by the Spirit of God? It is written, "the tree is known by its fruits," and the fruits of the Spirit are

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love, joy," &c. Who is afraid that his affections are set upon things on the earth, rather than on things above? Let such an one imagine his Saviour saying to him

But perhaps in no part of this duty is the Christian more assisted than in that which should precede all the others, namely, the discovery whether he hath repented truly of his former sins, and steadfastly purposeth to lead a new life; and it is too much to be feared, that our age is in this matter very careless and blameworthy. Who can look at the crying evils which abound in our days and believe that this is a people heartily sorry for its misdoings-a nation which feels that the burden of its

sins is intolerable.

St. Paul in 2 Cor. vii. 10, 11, speaks of two kinds of sorrow; that which worketh death" and that which worketh repentance not to be repented of." The traitor Judas and the ardent apostle Peter, were exercised with the one and the other. The sorrow of the world springs from a hatred of the punishment of sin; godly sorrow from a hatred of sin itself. The effects of the one are too often remorse ending in despair, those of the other such as St. Paul describes them" carefulness" lest "ye fall into temptation," "clearing of yourselves" of all unlawful indulgence, lest "the sin which doth so easily beset you" be tampered with, "indignation" at your vile ungrateful disobedience; "fear" lest you should in the same way grieve the Holy Spirit; "vehement desire" of forgiveness, and to "walk worthy of your vocation; "zeal" for God's service; venge," a taking vengeance upon your lusts which have so warred against the soul.

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Here we have an examination which it may be well to use very often. O that all professing

we

Christians would show themselves to be clear in this matter, for "if we would judge ourselves, should not be judged of the Lord." Examinations like these are sources of great improvement, as well as productive of "peace and joy in believing," they frequently give the "full assurance of hope" in addition to the assurance of faith, and have been found to produce that quietness and confidence in which so few do try to find their strength.

Why is it that we grieve or rejoice above measure over the changes of this life? or that we can be tempted to smile and speak

lightly of any kind of sin? or hear with apathy the triumphs of faith over this naughty world? is it not that we have an unjust estimate of all human griefs and joys, and are yet carnally-minded. Yet, without exalting the beneficial effects of examination too much, we believe that if men would in this way try to know more of themselves, they would live above the world,-abhor that which is evil, and cleave to that which is good.

Reader; "Meditate on these things, that thy profiting may appear unto all men.”

E. J. B.

It was a clear and pleasant morning in October, that I left my lodgings to visit the friends and the home of my youth. When I arrived at the office, the cars were nearly filled, and I had just time to purchase my ticket and secure a seat, when the bell gave notice to prepare for starting. Every thing being ready we were soon on our way at the rate of fifteen miles an hour.

On entering the car I immediately recognized the face of a clergyman of our Church, who had once been my

Sunday-school

teacher. He beckoned me to a seat next him, and we were soon engaged in conversation upon the encouragements and disappointments attending our labours in the discharge of our duties. We might have had a pleasant journey, had it not been that every now and then our ears were assailed, and our hearts pained, by a violation of the third commandment, from a couple of individuals nearly opposite, who seemed to have no respect for the feelings of those around them. I was more than once on the point of speaking to them,

thinking, as the Scripture intimates that those who sin openly should be rebuked openly. But as my friend was a clergyman and older than myself, I waited for him to perform the duty.

We had been perhaps an hour on our journey, when the door of our car was opened, and a gentleman who came from the car behind us walked in. He appeared to be about forty-five years of age, with a smiling yet manly expression of countenance and polite address. He held in his hand a small bundle of tracts, which he immediately commenced distributing. They were all kindly received, until coming to the individuals already referred to, he asked their acceptance of a tract. I suppose,' said one of them, ' you are a minister, and it is your trade, but I don't want your tracts; if you was not paid for it you would not distribute them.' I am not a

minister,' replied he, neither am I paid for distributing them; and if you will allow me, when I have supplied the rest of the passengers, I will tell you what it is induces me to do it.' You need not give an

account of yourself to me,' rejoined the other, but you can do as you please about it.'

He soon returned, and taking his seat between the aforesaid persons, as near as I remember, related the following: About five years ago my health was so much impaired, that I was compelled for a time to leave the city, and seek recreation and amusement in the country. The place where I had chosen to locate, was a small village nearly a day's ride from the city. I made my home at the house of an old friend. There was excellent society in the place, and I soon became acquainted with most of the inhabitants; with some I formed quite an attachment. Among these was an old gentleman who had retired from business; he lived in the house of his son, having a little parlour fitted up for himself which he called his library. Here we spent many pleasant hours, and often did we walk out arm in arm together, to enjoy the refreshing breeze, and admire the beauties of nature. There was a church in the village. My friend had not been in the habit of attending; but now he attended because I did; I visited the Sunday-school, and so did he. We often talked together upon the beauties of the sacred volume; he was strictly orthodox in all his opinions of the doctrines of the Bible, but he made no profession. I made up my mind to converse with him upon the subject, and urge this duty upon him; but when we again met, I could not introduce the subject; we conversed pleasantly for an hour, and parted.

I determined not to let another opportunity pass without doing my duty. I implored help from on high, that I might be enabled to perform my determination. The

next morning soon after breakfast, Doctor, the village physician, called upon me. Sir,' said he,

your friend is dead. He was taken ill very suddenly in the night; the case was extremely dangerous; he did not speak until five minutes before he died. He knew that he was dying, and said, Doctor, see Mr. and ask him to officiate over my grave; he is one of the best of men; I have often wondered that he never spoke to me upon the subject of religion.' This statement had such an effect upon me that I was scarcely able to go out for several weeks. As the minister was absent, I performed the funeral service over him. From that time I determined, God being my helper, never to be ashamed nor afraid to do my duty. This is the reason, that whenever I go on a journey, I supply myself with tracts to circulate among my fellow travellers; for I can never see an opportunity of doing good, without thinking of my old friend; and I never pray in secret without asking forgiveness for so shameful a neglect of duty. And now tell me, do you blame me for offering you a tract, when just before I heard you take your Maker's name in vain ?' 'I will read the tract,' replied the other.

My friend and I looked at each other, we said nothing, for we felt the reproof. During the rest of our journey, no one appeared more thoughtful than the individual for whose especial benefit it was related. O, if Christians would only improve such opportunities, when they are forced upon them, who can tell the good which might result? The wise man saith, word fitly spoken is like apples of gold in pictures of silver."

"A

H. B.

SIR-The discussions which have recently taken place on the subjects of Education, Church Extension, and Voluntary Religious Societies, have made me somewhat anxious to obtain clearer views and more satisfactory information on the mode and the extent to which the laity ought to interfere in religious matters. I find it asserted in different publications that the business of education is entrusted to the clergy, that the means of promoting Christian Knowledge, extending and conducting Christian Missions, providing and circulating Christian books, &c. are to be devised, directed, and carried on by the clergy, that the laity are only to come in as humble assistants and contributors, but that if laymen either act by themselves, or assume any very prominent part in such undertakings, they are improperly deviating from their own province. I have therefore very much wished to obtain some clear information how far a layman should go? when he is called upon to act? and where he ought to sit still?

On these points I have pushed my inquiries in various directions, but have certainly not met with the satisfaction I desired. I have met indeed with much confident assertion; many points are assumed as indisputable and unquestionable; which yet appear to me unsupported by any thing like authority, involve consequences I cannot concede, and by implication at least condemn many wise and benevolent individuals and undertakings. I cannot therefore but wish that

some

competent person would consider these points and endeavour to deduce some definite principles on which we may depend; and some rules of conduct which may prevent that species of cen

soriousness and recrimination which is at once common and annoying.

I should wish, if possible, to make myself clearly understood, and perhaps I may in some degree effect this by adverting more especially to the question of Education. Now I meet in various speeches, pamphlets, and sermons, positions of this nature. • The church has committed to her clergy the education of the young.' And this it seems very generally assumed to be true; but when I proceed to inquire, How far this duty is generally binding on the clergy? Where it is expressly enjoined ? And how far it precludes or exempts the laity from the duty of interfering in the business of education? I cannot obtain any satisfactory answer. On the contrary

as it appears to me the clergy have not generally speaking considered the education of the young as their duty; at least many of them have taken very little interest and used very little exertion to promote such education, and I cannot but therefore feel it doubtful whether it is incumbent upon them to the extent at least which many assume; for if it is their duty, and that duty has not been performed, then I cannot but feel that many of the clergy are placed under an implied censure, which I hope they do not really deserve.

In examining the injunctions of our church upon this subject I find much less than I should previously have expected. The deacon is enjoined at his ordination to instruct the youth in the Catechism; and 'the curate of every parish is diligently upon Sundays and Holydays after the Second Lesson at evening prayer openly in the church to instruct and examine so many children of his parish sent unto him as he shall think convenient in some part of the catechism;' but

can

I do not at the moment recollect any other precept of the church which requires the clergy to educate the young. Now it is obvious that catechizing, however important in itself, is only a small part of education. The catechism may be taught and explained so as to be well understood by the catechumens, while they neither write nor read; and thus every requisition of the church may be complied with by her clergy, while yet the young remain destitute of even the rudiments of a literary education. The rulers of our church indeed, or to speak more correctly, many individuals Occupying in their day the highest stations as Archbishops, Bishops, and other leading dignitaries, have from the injunction of Christ to Peter, "Feed my Lambs," urged upon their clergy a diligent attention to the young people of their several congregations; but I am not aware of any enactment which can invest injunctions of this nature with any higher authority than that of the individuals by whose opinion they have been advanced. There are indeed three canons relating to the licensing, and the duties of schoolmasters, but they would rather imply that schoolmasters in general were laymen, and it is I believe universally maintained that the canons have no authority over laymen, having never been confirmed by act of parliament.

The position therefore that the Church has committed to her clergy the education of the young, does not appear to be supported in our own church by any competent authority, and I am afraid that it will derive very little additional weight from any previous enactment. What the church has hitherto done in the business of education has rather been the care of individual members, whether lay or clerical, than the result of any authoritative proceeding. The

The

clergy do not as a body appear to have felt themselves called upon to take any very active part in the business of education. Many indeed of our endowed foundation and grammar schools, owe their origin to the pious liberality and enlarged views of individual clergymen, but the most distinguished foundations, as Eton, the Charter House, Christ's Hospital, Birmingham, Rugby, Tonbridge, &c. &c. had their origin in royal or lay liberality. The same observation applies to the numerous charity schools both in the metropolis and throughout the land. first Sunday Schools were owing to the good sense and piety of Mr. Raikes, a Gloucester printer. The exertions of Joseph Lancaster stimulated the zeal which established the National Society, while the Institution to which all the schools in connexion with our church are indebted for books, namely, the Christian Knowledge Society, was a voluntary institution, in whose origin and early management the laity acted a conspicuous part. The clergy appear to have been uniformly active in the conduct and support of schools; but it is only in modern times that they have been especially conspicuous as their founders; and hence I conceive there is strong ground to presume that the assertion of our church having committed to her clergy the education of the young is not entirely indisputable.

If however the main and primary position is at all doubtful, the subsequent inquiry is rendered still more so. If there is no decisive evidence of the church's having committed the education of the young to the clergy, it seems necessarily to follow that the laity are neither precluded nor exempt from taking part in this important business. The education of the young is regarded by all whose judgment is of any weight as a point of primary importance; and