in eternity; and of him we know assuredly that when he died, he went to heaven, and entered on the enjoyment of that better country, of which Canaan was only a type. And in choosing Christ in preference to all, and following him fully, we not only serve truth, and serve our generation, but in so doing, we shall both save ourselves and those whom we induce to go along with us. Everything not connected with Christ and his cause, however laudable in human estimation, has vanity written upon it in the sight of God, and in eternity men shall have no profit of all such labours that they have done under the sun.' But everything done for Christ in a believing, disinterested, self-denied spirit, is of God, is begotten of his word, and shall endure for ever. Every sigh of the believer, every tear, every sacrifice, every work of faith and labour of love, is a part of eternal life, and has a relation to the work and cause of Christ, which shall endure through eternity, and it is inseparably connected with enjoying the recompense of reward. May God raise us above sense, above reason, above experience, to the clear and elevated region of faith, and enable us to feel practically, powerfully, and enduringly, that whatever is not done for Christ must perish, while everything performed in his name, and for his cause, is imperishable, and will be found, both in time and in eternity, to be our safety, our dignity, our honour, our salvation! JACOB'S WELL.-JOHN IV. 13, 14. 'Thirst again!' thirst again! Sweet the draught and sparkling too, And seeming pure as morning dew; They who drink it thirst again! 'Thirst again!' thirst again! 'Thirst again!' thirst again! Without measure, drink and drain They who drink it thirst again! 'Thirst again!' thirst again! 'Thirst again!' thirst again! 'Thirst again!' thirst again! The draught but makes them thirst again ! 'Thirst again!' thirst again! I would not always thirst again! 'Thirst again! thirst again! Too long I've drank to thirst again! Within my soul a fountain deep Lieth like a child asleep; Or springing up, comes down like rain : Now no more I'll thirst again! THE RELIGION OF SOCIETY. RELIGION is the most subtle of all essences, in its capacity for pervading every conceivable circumstance of those for whom it is designedso manifestly, like its sacred sign the Sabbath, is it made for man. And whether we consider him in the varieties of individual character, or in the diversities of his collective condition, we shall find an adaptation to every specialty of every case; nay, for every changeful mood of the inconstant mind it has its appropriate phase. Selecting from among innumerable instances, let us contemplate man as a moral and spiritual being, socially considered, and we shall perceive, that of all pursuits capable of being followed out by him in this capacity, none so fully and finely harmonises with the social element, or more powerfully tends to develop it to the best advantage. It must here be understood, however, that it be allowed all the ascendancy of other pursuits, and permitted to exert its legitimate influence to the same amount and in the same manner. That this is done in comparatively few cases, it will not be difficult to substantiate. To bring out, in marked proportions, the social features, we may for a moment retire with man into his individuality, and behold him secluded from his fellows, and alone with his God, in the religion of the closet; or, passing from this sacred enclosure, into a circle scarce less hallowed, we may watch him, surrounded by the nearest and dearest of human ties, acknowledging his dependence in the religion of the family; or, we may come forth with him into an outer region, where the personal and the domestic are merged in a wider range of interests, and where we recognise him as a member of the general community, in the religion of the church. These aspects, it is to be regretted, too commonly exhaust the manifestations of the religion of our land. There is, however, an obvious blank in this progression from the closet to the sanctuary-a missing link-a want of continuity-the omission of a department contributing, we had almost said, as much as any other to the formation of character-the department of social life. Now, as in all other matters, this sphere is acknowledged and provided for: that view of religion must be a defective one which has no aspect in this direction. In dwelling for a little on the peculiar features of the religion of society, we naturally inquire, What is the chief medium of social intercourse, by means of which social affections are cultivated, social sympathies interchanged, and all those manifold influences exercised, by which society is actuated and preserved? In reply to this inquiry, our thoughts are at once directed to the endowment of speech, and that specific employment of it expressed by conversation. The importance of this vehicle for reciprocating sentiment can hardly be over-estimated, and may be very plainly gathered from various bible warnings, as to the neglect or even negligent use of it. In all other matters, whatever excites the interest, attracts the attention, engages the heart, and affects the character of society, has necessarily a place, and a prominent one, in its conversation; and the more universal and important the relation of the subject to the social interests, the more frequent and earnest the reference to it in the social converse. But society is composed of individuals; and as is the individual, so will be his discourse. The philosopher talks of science; the poet, of poetry; the politician, of politics; the manufacturer, of his art; the agriculturist, of his fields, their culture and produce; the sailor, of his voyages and his shipwrecks; the soldier, of his battles, his captain and his fame. Shall there be none to talk of those truths which are the philosophy of the plan of salvation-of those records which contain the cabinet counsels of eternity-of those labours, now fruitless as the toilsome night among the fishermen of Galilee, now successful as the draught of fishes that brake their nets-of that field which is the world, where the tares and the wheat grow together until the harvest-of that stormy ocean to which one voice alone can say, 'Peace, be still,'-or of that tremendous conflict, the fight of faith, of the Captain of salvation, and his eternal renown? There are also common ties and common circumstances, which, as well as engrossing themes, form the converse of society. The children of one parent, when thrown together after separation from the parental roof, talk of the scenes loved best, and friends held dearest, and especially dwell with exaggerating fondness on parental virtues and parental love. The emigrant to some far-distant shore communes with his brother-exile of their native land; their hearts overflow as they speak of its hills and valleys-of all that is interesting and all that is memorable in its natural, moral, or historical features; and their ears are ravished, amid strange and unfamiliar accents, to hear once more the national dialect of their fatherland. And shall the children of God and heirs of heaven have no word to exchange about their Father, their country, and their common home?— not a word to utter about his love, his wisdom, his honour, his power, his glory, and his grace? Shall the citizens of the heavenly country, when they meet in this land of pilgrimage, speak nothing about the land to which they are journeying-about their Father's house above, the hope laid up in heaven, and the glory yet to be revealed? Alas! that these themes so seldom engage the attention even of the professed children of God. Religion too seldom forms a subject of fellowship among them. It gets the stately and ceremonial homage of public service, but it dwells on high; it comes not down, as it ought, to the heart, and to the life, and to the conversation in the household, and has not that place which it ought to have in intercourse between man and man. Pearls are not to be cast before swine. Religion is not to be imprudently introduced more than anything else is to be done imprudently. Caution is to be used as to the time, place, and manner in which we speak of religion. But caution must not be allowed to stifle faith, nor prudence to strangle affection, and pour her cold water over every kindling spark of zeal. For everything there is a time and a season under the heaven; and a time, therefore, there must be to speak about God, and the soul, and eternity. And if these things are the great realities with which we have to do, then they ought to be the great objects of thought; and if the great objects of thought, they ought to be the great matters of speech. It may be objected, that it would not be conducive to the interests of religion to speak about personal feelings, frames, and experiences; and this is true. A too frank exposure of the processes that are taking place, or which have taken place within, would do more injury than good. Speaking about ourselves, if done indiscriminately, would only tend to foster self-righteousness and spiritual pride. It is not forbidden unto man to unbosom his soul to man. He may do so with unspeakable advantage, if done wisely. But these communications are sacred; they are not for every ear, nor for every occasion; they can be reduced to no rule, and are subject to no law, except what the Spirit of God himself may impress on them. But apart from these, there are themes of conversation enough to occupy all the time and all the powers of man. Looking away from and out of ourselves, we shall find ample fields on which to expatiate among the objects of our faith. We ought to speak of the divine persons their attributes and their glory-especially of the love of God the Father, God the Son, and God the Holy Ghost. We should speak about their manifold and wondrous works-of creation, providence, and grace. If children delight to speak of the qualities, and virtues, and tenderness of a beloved parent, shall the Father of our spirits find no place on our lips? If philanthropists, whose names are embalmed in the benefactions they have rendered to their race, be spoken of with affectionate reverence, shall He be forgotten who went about doing good? If friends, whose love has cheered us, and whose memory sheds light on our track, are spoken of from time to time with glowing tenderness, shall we be silent about that friend who loveth at all times, and sticketh closer than a brother? If war riors, who have earned their meed of praise for heroic achievements and deeds of bravery, are talked about with chivalrous admiration ; have we nothing to say of Him who spoiled principalities and powers, leading captivity captive-of Him who, with his sword upon his thigh, rides forth conquering and to conquer-Captain of the Lord's host? In short, if the wise, the great, and the good among men are often discoursed of by their fellows; shall that man who is the wisdom of God and the power of God unto salvation, find none ready to be vocal in his praise among the lost whom he came to save? But besides the glory of the divine persons, there are also the doctrines of divine truth, furnishing exhaustless, and most important, and interesting topics of profitable discourse. There are many errors abroad; errors in doctrine are not less rife than evils in practice; the great and godlike system of christianity is little understood; vague, and undefined, and indefinite ideas are entertained by many of whom better things might be expected. If there were more familiar converse on the various vital truths of bible theology, in their relations to one another, each fitting into its place, and forming a perfect whole, there would be a better front to oppose to the insidious attacks or more violent onset of the legions of error. There are also wide and pleasant fields for such converse in the region of the glorious hopes and prospects set before us in the gospel, and the precious promises laid up in the bible storehouse. And, considering the many ills that flesh is heir to, the many forms of trial and sorrow which call forth the exercise of our social sympathies, surely we ought to comfort one another with these words;' and to be able to do so readily and efficiently, we must be in the habit of holding such communings. We handle that clumsily which we are not accustomed to wield. David could not fight in armour which he had not proved. And if we would afford mutual solace in the day of adversity, we must have a beaten path to the wells of salvation, and draw water in company when the sun of prosperity is shining. But it befits the social intercourse of christians to take a yet wider range. They should speak about the general interests of Christ and of his kingdom. Looking abroad with a far-stretching glance on the world at large, they should regard it in the aspect of its subjection to, or alienation from, the Prince whose subjects they themselves are; and mark with observant eye where his cause progresses, and where it declines. There is a twofold reason for this. Being members of Christ's body, so long as the fulness or completion of that body is deficient, their circle of sympathies is not made up one with their living Head, they are identified with his cause and interests, wherever these are capable of being either sacrificed or advanced; and their own spiritual prosperity is only to be promoted in this way. In spiritual as well as temporal things, we are 'not to look every man on his own, but every man also on the things of others.' It is to be feared there are many selfish christians, more concerned even about their own spiritual interests than those of others; but this will only frustrate its own end, for personal spiritual prosperity is never so effectually promoted as in the way of caring for that of the cause and kingdom of Christ. In this respect, also, it holds true, |