as being susceptible of a continual increase in knowledge, obedience, and felicity. It reveals his subsequent degradation by the fall; his depravity, guilt, and wretchedness; his entire incapacity of restoring himself, and his rich desert of endless death.

as

It exhibits to us the method of man's restoration, as originating in the boundless love of God, arranged by consummate wisdom, so delightfully to harmonize with inflexible justice. Here we behold the divine and compassionate Redeemer and Mediator humbling himself to takeupon him our mortal nature, for the purpose of reconciling us to God, his perfect and atoning sacrifice, and through the cross, rich and sovereign mercy freely proclaimed to the family of man, and the most invaluable blessings bestowed on every sinner that humbly and believingly trusts in Christ.

It unveils the future with its thrilling realities, effectually annihilating all doubt as to its existence, describing a heaven of untold bliss as the reward of the penitent and believing soul, and setting forth an awful hell of wailing woe, as the portion of the impenitent and unbelieving. It reminds man of the shortness and uncertainty of this present life, and informs him that it is his only season of opportunity for escaping the damnation of hell, or securing the unending joys of a better life. The season of life is long enough, if wisely used, to secure a blissful immortality; at the same time it is so limited, as to require the most untiring diligence, so uncertain, that the next moment may not be ours, and so important that once gone it can never be recalled nor retrieved.

It teaches that sin is the most deadly of all evils, polluting, debasing, and utterly ruining all who practice it; that holiness is the highest beauty and glory, the dazzling splendour of God's attributes, the perfection of Christ's humanity, and God's likeness in his intelligent creatures; and that it is the positive duty of man, by the use of all means with which he is supplied, to cleanse himself from

and avoid the one, and to practise and adorn himself with the other. It speaks of the dealings of God with man in the present life, as supplying abundant means and opportunities of resisting the evil, and cultivating and cherishing the good; and it shows that if he be sincerely desirous of the utmost perfection of his nature, the deep lessons of inspiration, the sacrificial death of Christ, the mighty working of the Holy Spirit, and even the chequered events of Providence, will all contribute towards the consummation of his noble purpose.

A final judgment is also foretold, when the Divine Judge shall with unerring rectitude decide the destinies of men, and award indescribable and eternal glory, or intense and unending woe, according to the righteous and merciful principles here set forth. It is further declared that the knowledge of these truths constitute at once the highest privilege and responsibility of man, raising him to heaven, or sinking him to perdition; and that the greatest happiness on earth, and the highest glory hereafter, shall be the portion of that man who transcribes those principles into his own spirit and life, and strives to the utmost to give them the widest possible dissemination. And further more to encourage to the utmost degree every one who shall engage in so solemn and important a work, it assures him that it is the chosen undertaking of infinite wisdom and love, and that therein he is a co-worker with God the Father, Son, and Holy Ghost; and that while purity of motive, holiness of life, and zealous untiring labour shall be maintained, together with strong faith and earnest prayer, the blessing of the THREE ONE shall not be wanting to make him instrumental in the salvation of his fellows.

A competent knowledge of God's truth lies at the foundation of true and acceptable piety; and the more accurate and extensive that knowledge becomes, the more probable is it that all the elements of an elevated piety will be found to

exist. Care must be taken not to magnify one truth to the depreciation of another, but every separate truth must be allowed its proper weight and influence on the mind, if a healthy and vigorous piety is to be produced. Conviction must be added to knowledge, and the truth with which man has acquired a theoretical acquaintance must be regarded as all-important verities attended with divine authority, and designed as an unerring rule of faith and practice. The truth

known and confidently believed, will produce emotions, the character of which will answer to the truth believed and contemplated. The truth thus felt would gradually but certainly mould the soul into the moral image of its Author, and influencing the understanding, and controlling the affections, would bring time, talent, property, and influence under its control, and secure their consecration to the noblest object that can be proposed

A SOLITUDINAL REFLECTION.

I. THERE is a youth full of hope for the future.

His heart, full of joyous life, triumphing over the past and future he says; "I apprehend no danger; what has been dark to others, shall be light to me; what has been crooked to others, shall be straight to me; what has been rough to others, shall be smooth to me. My life shall resemble, then, the opening of the summer's morn: and then the calm of the summer's eve;" but while sporting himself in such illu

sions, a cloud comes over him! That frame, so beautiful, trembles! That spirit, so buoyant, is appalled! That voice, so musical, is hoarse! That hand, so vigorous is enfeebled! And so, the young one in years early learns that man is born to trouble as the sparks fly upward." And now brooding over this world of sin, and sorrow, and death; with his own lot so unexpected and cruel, he hears the voice of Providence whispering to him, "This is not thy rest; thou art made for higher employments: and this affliction is intended to wean thee from earth, and wed thee to heaven, the home of Abraham, the paradise of Lazarus, and the palace of angels and God. It was for this purpose thy Saviour stooped from the heights of glory to the lowest depths of human suffering and agony, that thou mightest be a redeemed one in heaven, adding glory to his atonement for ever and ever."

II. There is a man, full of plans and schemes for time.

In the midst of these plans and schemes which require his attention for many years to come, a family gathers around him, business crowds upon him. The affairs of this life so entirely absorb his attention, that the things of eternity have no place in his thoughts. And in his musings he says, "This is a busy world; and without vigorous effort, with wise contriving, one cannot live. If I do not mind business, that will not mind me. Family claims are many and weighty; business crowds upon me in abundance; and these must have my undivided attention for a long time to come. Religion, no doubt, is a good thing, and it would be well to attend to it; but I cannot do so now.' But in the midst of this peremptory demand of business, with its taskmasters and slave-makers, whose one aim it is to load man with the heavy treasures of earth, and exclude him from heaven-a stranger enters the family. It is his first visit. For a little while he assumes the guise of affliction, which may soon depart again. Not long, and all is

alarm! That stranger is death! And like a staunch murderer, he seizes and holds his prey, amidst tears, anxieties, cries, groans, and entreaties; and at length he escapes in triumph! The man of

business is sad and confounded! Such an occurrence in his history, how unexpected! How inexpressibly painful! The aspect of the world, how changed! It was full of blooming flowers, cheerful spirits, and youthful songs; but now it is a dreary waste; a death-like solitude.

"What is this for?

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He says, What harm have I done? Why should Providence so distress me? I was doing what was necessary; and it would be well did many others do like me." Then the dreary stillness is broken by a heavenly visitant who says, All that thou hast is the Lord's; and thou art designed for a higher existence. In the midst of thy many earthly labours, thou wert in danger of losing thyself;-this stroke, therefore, is designed by a God of mercy to awaken thee to thy danger, and call thee back from thy wanderings. And so wilt thou be prepared to listen to the voice of the Holy One, Lay up treasure in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal.'

III. There is a Christian, whose aim it is to glorify God in every thing.

With a heart full of love, an understanding full of light, and a mind firm in holy purpose, he says, "There is much evil to be removed from the world, and much good to be diffused through it. The great Author of all, in the scheme of providence, provided that man should be a principal actor in this work; that as he was instrumental in his own fall, so he should be instrumental in his own restoration. He has blessed me with gifts, and I ought to employ them in doing his will. I may not be able to do as much as many, nor as well as many; but I am willing to do what I can."

In this spirit he proceeds to his

work. After labouring hard and long, he pauses to review his history; and in this way he converses with himself, "I know it is written, In all thy ways acknowledge him, and he shall direct thy paths,' and so far as I know, I have done so; yet, notwithstanding my aim and hope, I have many misgivings, since I do not see great good follow my labours. True, in life, and in death, many have been benefited; but as I understand the promises, and my own good aim, it seems strange that a multitude have not been saved through my labours." While thus soliloquising on the past and present, a voice from the Sovereign Disposer of all Events speaks softly to him, "Be not weary in well-doing the winters are sometimes long; but the spring and summer are sure to come. my providence, the 'race' is not always seen to be in favour of the 'swift,' nor the battle' to the mighty. It is not by might nor by power, such as yours, but by my Spirit, saith the Lord of Hosts,' that great good is done in the world. I give no account of my ways to man."

In

Joseph thought it strange that he should remain in prison so long, knowing that he was innocent. Caleb thought it strange that he should tarry so long in the wilderness, seeing that he was faithful. Jeremiah was distressed that he should shed, apparently, so many tears in vain and so it has been with a multitude of the wise and good through many generations. These all obtained a good report through faith, yet did not receive the promises in full at once.

Men of God! In the storm, they were calm; in persecution, they were firm; in poverty, they were patient; in affliction they were resigned; in perils, they were daring; in death, they were confident. In all they strove to do their Maker's will, as angels did in heaven, and then came the reward. The earthly tabernacle gave way, heavenly messengers were in attendance, angelic music was heard, spiritual voices welcomed. The Lamb of God is slain, redeeming

love is the song, and paradise is regained! Divine glory is the vis ion, all evil is gone, all good is come, and the heaven of heavens is theirs. "Have faith in God, and so shall you reap if ye faint not. T. W. GARLAND.

BENEFITS OF PROFESSING

say so.

HOLINESS.

THERE are various views upon this subject, and these variously expressed. With your permission, Mr. Editor, I wish briefly to give my opinion. I believe it is the duty of every professor of religion, in giving an account of his religious state, to describe it just as it is, as nearly as possible. If he is enjoy: ing a low degree of grace, he should If a high degree of grace, and yet not satisfied that he is wholly sanctified, let him so describe it. If he is sure that God has sanctified him wholly, let him declare it for the encouragement of those who would "obtain like precious faith." But ought not the wholly sanctified soul to wait a little, and see whether he can live it, before he makes such a high profession? He should hesitate until he knows he has it, but not a moment longer. If he only hopes it is so, but has not the clear witness of it, let him not dare to be confident. But if the witness of the Spirit is clear that the work is done, it may and should be professed.

But may he not be mistaken, and think he has the Spirit's testimony when he has not? I answer, There is no more danger of misunderstanding the Spirit's voice (where the soul has already become familiar with it) than in the profession of justification, where the soul is urged to profess conversion the very minute the work is done, with the hope of greater light in bearing this cross.

Now

who will dare say the Spirit cannot, and does not, speak as plainly in the latter, as in the former case, and that he will not be as likely to be understood?

HOW CAN I LIMIT MY PAS

TOR'S USEFULNESS. Much every way, but chiefly, 1. By neglecting his ministry. This will grieve and depress him, and fill his mind with the most torturing anxiety whenever he appears in public. Every body around you will also see that in your opinion he is not worth hearing. Moreover it will effectually lessen in their estimation the value of the public ministry, and the importance of attending the worship of God. For how can the Sabbathbreaker and the ungodly attach importance to these, when they see yon, who profess "to love the habitation of God's house, and the place where his honour dwelleth," practically disregarding them? Be assured that you cannot more effectually keep others from hearing your pastor than by neglecting his ministry yourself.

He

2. Do not pray for him! may request it a thousand times as the most precious influence you can throw around him, but never give it. Should you occasionally engage in the social circle of your brethren, be sure that they never hear from your prayer that you are interested in the success of his ministry. If you gather your family around you, forget him, lest your children or domestics should incidently discover that you feel for him. Do not carry his wants, with deep and intense earnestness, before God in the closet. No; withhold all these, and you will accomplish your object. Deprive him of the prayers which his office claims, and you will paralyze his right arm, and deprive him of suc