If there are any who believe that they can work out their salvation by their own power, we would say to them, try it in good earnest. Labour to work in yourselves, both to will and to do of God's good pleasure. Keep up the Scripture standard of what you are required to be and to do, and try to bring your heart and life, in all respects, to that standard; and your eventual want of success, we are persuaded, will convince you that you cannot work this effectually in yourselves without divine aid. When you are brought to this con in numbers, and strongly fortified, he might obey, and try it, but it would be heartlessly, and with despondency, the sure forerunners of defeat; but if his commander bid him be of good courage, for he would give him additional supplies of men till he had come off victorious, this would at once induce him to make every exertion. A man, who thinks that he can never, by his own exertions, work out his own salvation, would most probably never attempt the work, if he had no prospect of divine aid. But give him the prospect of God working with him, and in him,-viction, we hold out to you the encouraging docgive him good hopes of divine aid, and he will immediately set about it with all the earnestness which its importance requires. Nothing can be more important, or more deserving of vigorous exertions, than eternal salvation; and every man who is persuaded of this, will, in good earnest, set about working it out as soon as he is persuaded that such aid will be given him by God, as that his labour shall not be in vain. trine of the text, to prevent your sinking into despondency, "that it is God who worketh in you, both to will and to do of his good pleasure," and desire you to go to him, and turn this declaration into a prayer at the throne of his grace, and watch thereunto with all perseverance, until he incline his ear and hear. From what has been said, you will see that there is no real inconsistency betwixt the exertions of Christians working out their salvation, and the doctrine, "that it is God who worketh in them, both to will and to do of his good pleasure." We may be unable to state exactly the boundaries betwixt human efforts and divine aid, but in actual practice, there is no difficulty with the serious Christian. He labours with as much diligence, earnestness, and perseverance, as if his salvation depended on his own exertions; and he depends as entirely on the grace and strength of God, as if he had nothing else to depend upon. Permit me now to improve the subject for the trial of your state, and to ask pointedly of every one of you, "Are you working out your own salvation?" Are you making it the great business of life? Are you making it any of the business of life? That salvation is not to be obtained without making a serious work of it, is clear, both from the very nature of the thing, and from the whole tenor of Scripture. Nothing of value, even in a present world, is to be obtained without care, and thought, and great exertion, and far less can we expect to obtain the kingdom of heaven except on similar terms. The corruptions of the heart are not to be subdued without much care and labour. Holiness, which is so contrary to all our natural propensities, is not to be obtained and confirmed without the same means. The various temptations to which we are exposed, are not to be resisted and overcome by indolence and carelessness. The various duties to which the Christian is call Besides this, we may farther observe, that this doctrine gives no encouragement to indolence or inactivity, but the contrary, because God does not engage to work out his people's salvation without them, but by working in them, and thus calling all their faculties and powers into action. He gives them the prospect and promise of his grace and strength, to excite and encourage them to all active exertion, for while he says, "It is God who worketh in you, both to will and to do," he says also, "Work out your own salvation." Their own powers must all be employed, and while they are so, God will work in them both to will and to do of his good pleasure. Abraham's servant gives a beautiful example of this, when he blesses the Lord for the success which attended his journey, "Blessed be the Lord God of my master, Abraham, who hath not left my master destitute of his mercy and truth: I being in the way, the Lord led me to the house of my master's brethren."Gen. xxiv. 27. Abraham's servant was in the way, the way of duty, but he piously and gratefully acknowledges the hand of God in his suc"The Lord led me to the house of my master's brethren." This is highly encouraging. Those among you who are under concern about the salvation of your souls, may at times feel your corrupt inclinations so strong, that you are tempted to give up every effort to subdue them, as vain, and vain it would be, were it to be accomplished in your own strength, but it is God who worketh in you; and this being the case, you need not feared, cannot be discharged without great diligence a happy issue. You may also feel your graces so weak, your temptations so many and strong, your failures so frequent, and your progress so small and doubtful, that you may be tempted to give over all farther endeavours. But if you firmly believe the truth contained in the text," that it is God who worketh in you, both to will and to do of his good pleasure," you will be encouraged to persevere, till at last you reach these happy mansions, where temptation, and weakness, and sin, shall be known no more. cess; and exertion. And to this agrees the whole tenor of Scripture, which calls upon us to labour for the meat which endureth to life everlasting,to strive to enter in at the strait gate,-to fight the good fight of faith, and to lay hold on eternal life. Now, the question with each of you ought to be, Are you doing so in reality? The man who is not doing so, may be assured that he shall never enter the kingdom of God. That man is certainly not working out his salvation, who seldom, or never, thinks on the subject, who scarcely ever bows the knee to God, or opens the Word of God, or enters the door of God's sanctuary, or endeavours to improve his day; who is at no pains to avoid temptation, or sin, or to grow in grace. The man who is not in earnest, deeply in earnest, labouring truly and perseveringly, need not be surprised if, at last, he finds a bitter and irremediable disappointment. But while you are thus faithful and diligent in the use of appointed means, never allow yourselves to forget your total dependence on God for success. If you are truly in earnest, your own experience of your weakness, and your numerous failures, will render you habitually sensible of this, that you are not sufficient of yourselves; and let this lead you to a habitual dependence on God, and seek continually that he would work in you, "both to will and to do of his good pleasure." Never allow yourselves to be discouraged by your weakness or failures, but firmly believe, and act on that belief, that it is his work, and that he will perfect that which concerneth you, and whatsoever you do, whether in word or in deed, do all in the name of the Lord Jesus, and by the Spirit of our God. Thus shall you go on from grace to grace, and from strength to strength, until you appear before God in the heavenly Zion. HUGH M'KAIL, A SCOTTISH MARTYR. [From Crookshank's History of the State and Sufferings of the Church of Scotland from the Restoration to the Revolution.] "MR HUGH M'KAIL, having finished his studies at the University of Edinburgh, and under the care of his uncle of the same name, was licensed by the Presbytery of Edinburgh 1661, being then twenty years of age. He was sometime chaplain to Sir James Stewart of Kirkfield. All his public performances met with universal acceptance. But on the Ist of September 1662, he preached his last public sermon in the Great Church of Edinburgh, from Song i. 7. in which, speaking of the many and great persecutions that had befallen the Church, he said, among other things, that the Church and people of God had been persecuted, both by a Pharaoh upon the throne, a Haman in the state, and a Judas in the Church. And though he made no application, yet the cases of Haman and Judas appeared, in the conviction of his adversaries, to have such a resemblance to the condition of the rulers of the State and Church at that time, particularly Lauderdale and Sharp, that a few days after, a party of horse was sent to apprehend him, but he happily escaped, and retired to his father's house, and soon after went abroad, and accomplished himself in his studies for a few years. to sign any thing that they had written, because he conceived he was not obliged to be his own accuser. "On the 10th of December, he and other seven receiv ed their indictments of treason, and were summoned to appear before the justices on the 12th. But his torture and close imprisonment having thrown him into a fever, he was not able to make his appearance, and therefore on December the 11th, he gave in a petition to the Lords of Council, begging a respite, since he was neither able to walk nor stand, and seeing his accession to the crimes with which he was charged, was so very slender, being only simple presence, and that too, but occasional, which was mitigated by his purposed, and actual coming off from them. Together with his petition, there was presented an attestation under the hands of seven surgeons, declaring his weak and sickly condition. Whereupon the council ordered two physicians and two surgeons, viz., Sir Robert Cunningham, Doctor Hay, James Borthwick and Thomas Kinkead to visit him, and return their attestation, upon soul and conscience, to the justices, by 10 o'clock next day. They were also to give in their attestation concerning other three indicted with him. "But as their attestation did not bear soul and con science, and the physicians refusing to rectify it in these terms, though they declared, they could confirm the truth of it by their oath, the justices postponed their proceedings against Mr M'Kail and the other two, but appointed John Neilson of Corsack, though also contained in the attestation, with other four to be brought to the bar, when they were condemned to be hanged on the Friday following. "Mr M Kail was brought before the justices on the 18th, with the other three who were arraigned with him; and being permitted to speak after the indictment was read, he declared, among other things, that he was not ashamed to avow that he was one of that afflicted and persecuted party and persuasion called Presbyterian Then he spoke of the ties and engagements, that were upon the land to God; and having commended the institution, dignity, and blessing of Presbyterian goverament, he said, that the last words of the national covenant had always great weight upon his spirit. Whereupon the king's advocate interrupted him, and desired he would forbear that discourse, since he was not called in question for his persuasion, but for the crime of rebellion, in rising in arms against his majesty's authority. To this Mr M'Kail replied that he was moved to speak in the manner he had done, from that weighty and inportant saying of our Lord Jesus: "Whosoever shall confess me before men, him shall the Son of Man eenfess before the angels of God; but he that denieth and my words before men, shall be denied before the angels of God." As for rebellion, he said his accession was only simple presence with a sword, and that ocsional. The advocate replied, that not only presence, such as he was charged with, was treasonable, but all intercommuning or keeping company with rebels, though for half an hour only. : "Though they could prove no more against him, than what he had owned, yet the jury brought him in guilty and he was condemned to be hanged at the market-cross of Edinburgh, December the 22d, with several others. When he received his sentence, be cheerfully said, "When he came home, he was the more qualified to be the object of the prelates' spite and malice. At last he occasionally joined those who rose in arms in Galloway, and continued among them a little time, till Tuesday the 27th of November, when, not being able The Lord giveth life, and the Lord to endure the fatigues of constant marching, he left them taketh, blessed be the name of the Lord.' And as b near the new bridge upon Crammond water, and was was carried back to the Tolbooth, he said to the lataken by some countrymen, as he passed through a place menting people, Though men cut us off, God will recalled Bread's Craigs. When he was brought to Edin-ceive us; trust in God, trust in God.' burgh, he was carried first to the council-house, and, after being searched for letters, and none being found, was committed to the Tolbooth. Next day, by order of council, he was examined before the Earl of Dumfries, Lord Sinclair, Sir Robert Murray of Priestfield, and others; but he waved the question, and refused Being returned to prison, he immediately spent some time in prayer, for himself and those condenred with him, with great fervency and enlargement. Being afterwards asked, how his leg was that had been tortured? he answered, with cheerfulness, the fear of my neck now maketh me forget my leg.' After that, he said to another friend, O how good news, to be within four days' journey, to enjoy the sight of Jesus Christ; and protested he was not so cumbered how to die, as he had been sometimes to preach a sermon. His father got liberty to see him: and their first meeting was very moving and affecting. "The last night of his life being Friday, December the 21st, he proposed and answered some questions. As, first, How should he, going from the Tolbooth, through a multitude of gazing people and guards of soldiers, to a scaffold and gibbet, overcome the impression of all these?' To which he answered; 1. By conceiving a deeper impression of a multitude of angels, who are also onlookers; according to that, we are a gazing-stock to the world, angels and men; for the angels, rejoicing at our good confession, are present to convey and carry our souls, as the soul of Lazarus, into Abraham's bosom; not to receive them, for that is Jesus Christ's work alone, who will welcome them to heaven himself, with the songs of angels and blessed spirits. But the angels are ministering spirits, always ready to serve and strengthen all dying believers. 2. As Stephen saw the heavens opened, and Jesus standing at the right hand of God, who then said, 'Lord Jesus receive my spirit,' so, said he, do I believe that Jesus Christ is also ready to receive his dying sufferers.' Second, He inquired, what is the way for us to conceive of heaven, who are hastening to it, since the word says, 'eye hath not seen, nor ear heard, &c?' To this he answered, 'the Scripture helps us these two ways. 1. By way of similitude, as Rev. xxi. when heaven is held forth by a representation of a glorious city there described; and in the same place it is also termed the bride; but O how unlike are these two, a bride and a city? which shews the insufficiency and vast disproportion of all such similitudes;' and therefore he added, 2. That the Scripture furnisheth yet a more excellent way to conceive of heaven, viz., by conceiving the love of Christ to us, even the breadth, and length, the depth, height, and immenseness of that love of Christ, which passeth knowledge, and which is also the highest and sweetest motive of praise, 'unto him that loved us,' &c., and by holding forth the love of the saints to Christ, and teaching us to love him in sincerity, which is the very joy and exultation of heaven, Rev. v. 12. Worthy is the Lamb, that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And no other thing but the soul breathing forth love to Jesus Christ, can rightly apprehend the joys of heaven.' "He went to bed a little after eleven, and, rising about five in the morning, he called his companion John Wodrow, and said pleasantly, Up, John, you are too long in bed, you and I look not like men going this day to be hanged, since we lie so long.' He spent his time most comfortably in prayer and edifying discourse. His father coming to him that morning, his last words, after prayer and a little talk, were, that his sufferings would do more hurt to the prelates, and would be more edifying to God's people, than if he were to continue in the ministry for 20 years.' And then he desired his father to leave him, else he would trouble him; and,' said he, 'I desire it of you, as the best and last service, to go to your chamber and pray earnestly to the Lord to be with me on that scaffold: for how to carry there is my care, even that I may be strengthened to endure to the end.' "About two o'clock, he and his five fellow-sufferers were carried to the scaffold; his countenance was most pleasant and serene. When at the foot of the ladder, he directed his speech northward to the multitude, who heard him with great attention. His speech is printed in Naphtali, in which, among other things, he said, that he heartily acknowledged his fainting in the day of trial, and his endeavouring to vindicate himself for joining with those who rose in arms in their own defence; and further expressed himself, Although I be judged and condemned as a rebel amongst men, yet I hope, even in order to this action, to be accepted as loyal before God. Nay, there can be no greater act of loyalty to the king, as the times now go, than for every man to do his utmost for the extirpation of that abominable plant, prelacy, which is the bane of the throne and of the country, which, if it be not done, the throne shall never be established in righteousness, until these wicked be removed from before it. Sure I am, these, who are now condemned as rebels against him, are such as have spent much time in prayer for him, and do more sincerely wish his standing, and have endeavoured it more by this late action, so much condemned, than the prelates by condemning them to death.' 66 'Having done speaking to the people, he sung a part of Psal. xxxi. and then prayed with such power and fervency, as drew tears from many. When taking hold of the ladder to go up, he said with a loud voice, I care no more to go up this ladder and over it, than if I were going home to my father's house.' And hearing a noise among the people, as he was going up, he called down to his fellow-sufferers, saying, friends and fellow-sufferers, every step of this ladder is a degree nearer heaven.' Then, having seated himself upon it, he said, 'I do partly believe, that the nobles, counsellors, and rulers of the land, would have used some mitigation of this punishment, had they not been instigated by the prelates, so our blood lies principally at the prelates' door. But this is my comfort now, that I know my Redeemer liveth, and that he shall stand at the latter day upon the earth. And now I willingly lay down my life for the truth and cause of God, the Covenants and work of Reformation, which were once counted the glory of this nation; and it was for endeavouring to defend this, and to extirpate that bitter root of prelacy, that I embrace this rope.' (The executioner putting the rope about his neck.) Then hearing the people weep, he said, 'your work is not to weep, but to pray that we may be honourably borne through, and blessed be the Lord that supports me.' And that you may know the ground of my encouragement in this work, and what my hope is, I will read the last chapter of the Bible,' which having done, he said, here you see the glory that is to be revealed upon me; a pure river of water of life, &c., where the throne of God is, and the Lamb is in it, where his servants serve him, and see his face, and his name is in their foreheads, and the Lord God giveth them light, and they shall reign for ever and ever; and here you see my access to my glory and reward. him that is athirst come, and whosoever will, let him take of the water of life freely.' And here you see also my welcome, the spirit and the bride say come.' Then he said, 'I have one word more to say to my friends, looking down to the scaffold, where are you? You need neither lament me, nor be ashamed of me in this condition; for I may make use of that expression of Christ's; I go to your father and my father, to your God and my God, to your king and my king; to the blessed apostles and martyrs, and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and Church of the first-born, and to God the judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant.' And so I bid you all farewell, for God will be more comfortable to you than I could be, and he will also now be more refreshing to me than you can be: farewell, farewell in the Lord.' Then the napkin being put over his face, he prayed a little within himself; after which he put up the cloth, saying, he had one word more to say, in order to shew them the comfort he had in his death. And thus he said, I hope you perceived no alteration or discouragement in my countenance and carriage; and as it may be your wonder, so I profess it is a wonder to myself; 'Let but I will tell you the reason of it. Besides the just- | obvious that their example is on no account to be proposed as any rule of Christian duty. "And 3. In the Levitical law, there is something like the appointment of an ordinary and religious fast. this shall be a statute for ever unto you, that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you; for on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord." Lev. xvi. 29, 30. There is, we believe, no other part of the Levitical law in which there is any express command for religious fasting; and even here, fasting is only implied; the expres sion being an affliction of the soul. In after reference to this appointment, however, it is expressly called a fast. Thus, we have the fast of the seventh month spoken of by Zechariah, viii. 19, and Paul speaks of “the fast" Acts xxvii. 9, being already over; when, from other circumstances, we know that this is the fast meant. And this, therefore, we submit, ought to be regarded as a proper example of a religious fast, divinely appointed, and forming a regular portion of the Levitical law. "Thus died Mr Hugh M'Kail, a youth of about 26 Viewing it, however, in this light, it will be observed, years of age, singularly pious, and of no small share of that the divine appointment does not terminate in fastlearning. He had seen the world. Never was a deathing, but in “ afflicting," that is, humbling "the soul" more lamented; for, among all the spectators, there was scarcely an eye that did not run down with tears. It is said, that he used to fast one day in the week, and had frequently, before this, signified to his friends, the impressions he had of his dying in this manner. His share in the rising was known to be small. And when he spoke of his comfort and joy in death, heavy were the groans of those who were present." ON FASTING AS A CHRISTIAN DUTY. BY THE REV DUNCAN MACFARLAN, Minister of Renfrew. THE only grounds on which we may safely conclude, respecting this or any other religious observance, are to be derived from Scripture. And these will, in the present case, be most satisfactorily considered, in a brief detail of the principal statements and examples, contained in the Old and New Testaments; and arranged as much as possible, in a natural as well as chronological order. 1. And, first, there are instances of fasting previous to the giving of the law, as in the case of Abraham, on the death of Sarah; of Jacob, on the supposed loss of his son Joseph, and of the friends of Job, on finding him so deeply afflicted; but we are not aware of any example of fasting, on grounds strictly religious, occurring in the patriarchal history. 2. Under the law, we have first, the extraordinary and miraculous example of Moses,-" When I was gone up into the mount to receive the tables of stone, even the tables of the covenant, which the Lord made with you, then I abode in the mount forty days and forty nights; I neither did eat bread nor drink water.” Deut. ix. 9. Then, we have the case of Elijah,--" Who did eat and drink, and went in the strength of that meat, forty days and forty nights, unto Horeb the mount of God." 1 Kings xix. 8. Another instance occurs in the history of our Lord, who, "When he had fasted forty days and forty nights, was afterwards an hungered.' Matt. iv. 2. It is remarkable, that this extraordinary fast should have happened in the case of these three, and of them only; and that they should afterwards appear together on the mount of transfiguration. But whatever may be implied in this coincidence, the occurrence itself being miraculous and extraordinary, it is because of sin; and the mortification of the body, whe ther by fasting or otherwise, was merely implied under this, and was doubtless contemplated as subordinate and contributing to this end. And, therefore, in so far as this example may be applied to New Testament times, it ought not to be inferred that we are to fast, as if fast ing were of itself a duty; but that we are to humble ourselves before God, and that in doing so, we ought to fast as a proper and divinely appointed restraint on sensual indulgence. 4. Various other periodical fasts came into use during the latter part of the history of Israel, and seem to be recognized as if also approved. "Thus saith the Lord of Hosts, the fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness and cheerful feasts." Zech. viii. 19. "I fast twice in the week, I give tithes of all that I possess." Luke xviii. 12. These observances had, no doubt, in many cases degenerated into mere fasting, but were probably designed like the fast of the atonement, to be seasons of mental exercise, and for the humbling of the inner man. 5. We have many examples of occasional fasting on the part of individuals; and the nature of the duty, as well as the causes which led to its observance, may be fully illustrated from the facts recorded. Thus, during the sickness of David's child by Bathsheba, it is said, "David therefore besought God for the child; and David fasted and went in and lay all night upon the earth;" but when the child died he rose and washed himself and did eat bread. On being questioned as to the reason of his conduct in this, he said," While the child was yet alive, I fasted and wept: for I said, wic can tell whether God will be gracious to me, that the child may live? But now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me." 2 Sam. xii. 22, 23. As farther illustration of the practice of David, and through him of the godly of that age, we find him thus speaking in the Psalms,-" They rewarded me evil for good to the spoiling of my soul. But as for me, when they were sick, my clothing was sackcloth; I humbled my soul with fasting; and my prayer returned into my own boson." xxxv. 12, 13. "When I wept and chastened my sou with fasting, that was to my reproach." Ixix. 10. My knees are weak through fasting." cix. 24. As more connected with public events, though engaged in by individuals, we have also the examples of Nehemiah and Daniel. "And it came to pass when I heard these words," (respecting the reproach and affliction of Israel,) "that I sat down and wept, and mourned certain days, and fasted and prayed before the God of heaven." Neh. i. 4. "And I set my face unto the Lord God, to seek by prayer and supplications, with fasting and sackcloth and ashes." Dan. ix. 3. In both of these cases, we have the prayers which were presented subjoined, and we find them to be pleadings in behalf of God's Church and people. To these examples, we shall add only that of Cornelius, whose object was evidently personal, and in reference to the soul. "And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing." Acts x. 30. These examples will sufficiently illustrate the nature and usual occasions of private and secret fasting. And it must now appear that such observances were not valued on their own account, even under the Mosaic dispensation, but were regarded as merely subservient to moral duties, which concerned the heart and the conscience. And it will scarcely fail to be farther admitted, that they had not in them any thing of a strictly ritual nature, but may, for ought that appears, be legitimate examples for Christian imitation. 6. Occasional fasting appears to have been practised by Churches and communities. Thus, after being defeated by Benjamin, the other tribes" of Israel, and all the people, went up and came unto the house of God, and wept and sat there before the Lord, and fasted that day until even; and offered burnt-offerings and peace-offerings before the Lord." Judges xx. 26. And after Israel had repented of their sins in the days of Samuel, it is said, They gathered together to Mizpeh, and drew water and poured it out before the Lord, and fasted in that day, and said there, We have sinned against the Lord." 1 Sam. vii. 6. The men of Jabesh Gilead, when they had burned and interred the bones of Saul and Jonathan, fasted seven days. 1 Sam. xxxi, 13. And when David heard of their death, he and his men rent their clothes, and fasted until the evening. But what especially shews the practice of the Church is, the remonstrance of the prophets respecting the hypocritical and unacceptable observance of this duty. "Then said the Lord unto me, pray not for this people for their good. When they fast, I will not hear their ery; and when they offer burnt-offering and an oblation, I will not accept them." Jer. xiv. 11, 12. "Wherefore have we fasted, say they, and thou seest not? Wherefore have we afflicted our soul, and thou takest no knowledge? Behold in the day of your fast ye find pleasure, and exact all your labours," &c. Isa. Iviii. 3. From these specimens it will again appear, that fasting in Churches and communities, was observed for like causes, and on similar principles, with those occurring in private life. 7. There are also instances of occasional fasting as observed by nations, and enforced by magisterial authority. Thus, of Jehoshaphat, when beset with enemies, it is said, that he "set himself to seek the Lord, and proclaimed a fast throughout all Judah. And Judah," it is added, "gathered themselves together, to ask help of the Lord even out of all the cities of Judah, they came to seek the Lord." 2 Chron. xx. 3-5. Ezra also proclaimed a fast, among the returning captives at the river of Ahava, that they might afflict themselves before God, and seek his direction; and it is added, fasted, and besought our God for this; and he was intreated of us." Ezra viii. 23. But to relieve our examples, under this head, from being resolved into any alleged peculiarity of the Israelitish government, we have a detailed and approved example in the case of Nineveh. Jonah had been commissioned to proclaim throughout the streets of Nineveh, that after forty days it was to be destroyed. Jonah did so, and it is added, "So we "So the people of Nineveh believed God, and proclaimed a fast and put on sackcloth, from the greatest of them even to the least of them. For word came unto the king of Nineveh; and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. And he caused it to be proclaimed and published through Nineveh, by the decree of the king and his nobles, saying, 'Let neither man nor beast, herd nor flock, taste any thing; let them not feed nor drink water; but let man and beast be covered with sackcloth, and cry mightily unto God; yea let them turn every one from his evil way, and from the violence that is in their hands. Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not? And God saw their works, that they turned from their evil way; and God repented of the evil that he had said that he would do unto them; and he did it not." Jonah iii, 5—10. CHRISTIAN TREASURY. Compounding with Conscience.-A wealthy man, addicted to his pleasure and to his profits, finds religion to be a traffic so entangled, and of so many piddling accounts, that of all mysteries he cannot skill to keep a stock going upon that trade. What should he do? Fain he would bear up with his neighbours in that. What does he therefore, but resolves to give over toiling, and to find himself out some factor, to whose care and credit he may commit the whole managing of his religious affairs; some divine of note and estimation that must be. To him he adheres, resigns the whole warehouse of his religion, with all the locks and keys, into his custody; and, indeed, makes the very person of that man his religion; esteems his associating with him a sufficient evidence and commendatory of his own piety. So that a man may say his religion is now no more within himself, but is become a dividual moveable, and goes and comes near him, according as that good man frequents the house. He entertains him, gives him gifts, feasts him, lodges him; his religion comes home at night, prays, is liberally supped, and sumptuously laid to sleep; rises, is saluted, and after the malmsey, or some well-spiced bruage, and better breakfasted, than he whose morning appetite would have gladly fed on green figs between Bethany and Jerusalem, his religion walks abroad at eight and leaves his kind entertainer in the shop trading all day without his religion. MILTON. The excuses of Sinners.-When sinners have been awakened to see their guilt and danger, and are invited such excuses as these :-"I cannot believe that the invito come to Christ and be saved, they frequently make tations of the Gospel were intended for such sinners as I am; I am afraid I do not feel aright, and that Christ will not receive me." Suppose a table set in the street, and loaded with all kinds of food, and that a herald is sent to make proclamation, that all who wish may come and partake freely. A poor man comes, and stands looking very wistfully at the table, and when he is asked O, I am afraid the inwhy he does not eat, replies, vitation is not meant for me; I am not fit." Again, 66 he is assured that the invitation is intended for all those who are hungry, and that no other qualification is necessary. Still he objects" But I am afraid I am not hungry enough." In the same way do sinners deprive themselves, by their own folly, of those blessings which are freely offered them by God.-PAYSON. Arminianism. I much question, whether the man that dies an Arminian, can go to heaven. But certainly he will not be an Arminian when he is in heaven, The employ of the blessed is, to cast their crowns at the feet of God and the Lamb, and to sing, "Not unto us, O Lord."-TOPLADY. |