Jealousy for the honour of genuine godliness, and concern for the safety of your precious souls, constrains me to caution you against its many counterfeits.

"Religion, in its truth and importance, is not affected in the least either by the neglect of the worldly, the sins of the hypocritical, nor the imperfections of the pious. It stands as clear from all connection with these as the spirit which pervades all things is pure from matter and from sin. It is not the less worthy of your reception nor the less imperious in its claims because many around you neglect it, and others who profess it appear to be destitute of its spirit and power. The simple question is, Is religion a reality? Is it founded in truth? Does God require me to love and serve him? Does he command me to repent and believe in Jesus Christ? and has he suspended the salvation of my soul on obedience to these commands? If this be admitted, it is nothing to me if all the world neglect religion. This is a personal concern. It has nothing to do either with the impenitence of those who are out of the church, or the hypocrisy of those who are in it. They are to give account unto God, each one for HIMSELF. And so are we. On the great day of the Lord it will not save you or me that others neglected religion. Of the innumerable millions who shall surround the throne of judgment, none will find safety in the imperfections and sins of others. Each will stand or fall by himself, and each receive in his own person the joyous or dread reward of eternal life or eternal death!" Consider,

Thirdly. THE DUTY AND OBLIGATION OF PERSONAL RELIGION.-If it be not your duty to possess personal and real religion, it is not your sin to be destitute of it. If faith in Christ, or receiving Christ, be not your duty, unbelief or the rejection of Christ can be no sin. If it be not your duty to repent, impenitence is no sin. If contrition be not your duty, hardness of heart is no sin. If it be not your duty to love God, to hate him is no sin; and if you are not under obligation to obey him in all things, you are guilty of no disobedience; for where there is no law there is no transgression. But 66 I you know the judgment of God that they who neglect these things, or do iniquity, are worthy of death." You know that in the last day no excuse will be admitted, and that the destitution of real religion, of repentance towards God, and faith in Christ, will be the blackest crime

and the most aggravated sin that great day will disclose.

It is the inexcusableness of your un godliness that constitutes its criminality. No man who truly repents makes any pretext for past enmity and impenitence, and no lost soul can utter a plea of apology for entering eternity unholy. Pray that this truth may be impressed on your conscience; for you will never condemn yourself and justify God till its power is felt. It is the conviction of this fact that makes hell intolerable, and gives power to the justice of the sentence that dooms unbelievers to its eternal anguish.

The unconverted heart is a desperately wicked and deceitful heart. The unbelieving heart is an evil heart. The unfaithful servant is a wicked servant. These are the declarations of God. From them there is no appeal. Every attempt to conceal the inexcusableness of impenitence and unbelief is an effort to deny their guiltiness, to impugn the righteousness and justice of God, and to charge his word with falsehood. But you know that your enmity to God, your love of sin, and your rejection of Christ are unjustifiable. I beseech you, therefore, to acknowledge before him that such a state of mind is criminal. It is true that you need a free pardon, and Divine grace to subdue this desperate wickedness of heart, and to create holiness and love. But the criminal's need of sovereign mercy is no excuse for his sin; and the child's enmity to an affectionate and beneficent parent is no excuse for his disobedience. Let your confession at the foot of the throne of mercy honour God's testimony, which says, "You are without excuse. "Bow down, in deep selfloathing and reproach, and cry Guilty! guilty! Lost! lost! lost!" "Lord, save, or I perish." No man ever truly repented, and turned to God through Christ, who was not deeply convinced of the enmity of his heart to God, and of his need of Divine influence to renew his mind. But your dependence on effectual grace is no excuse for remaining ungodly. Is not the Holy Spirit promised? Are you not entreated to seek him? If you plead your need of him as a palliation of your sin, or rather to exonerate you from blame, you reflect on God, and prove that you have no deep sense of your necessity, for this would prompt you to seek the grace you want. This selfjustifying and self-pitying, instead of self-censuring spirit, is sinful; it is op

posed to every page of the Bible. The very ground of your necessity of Divine influence is your depravity, and this is your sin; and this sin you have aggravated by repeated acts of disobedience to gracious invitations and precepts, which encourage you to seek his grace. Instead of considering your sinful state of heart an excuse, confess it as a deadly crime. Hate it because God hates it. I want you to feel that in yourself you are lost; that you are not sufficient of yourself to atone for sin, or to sanctify your spirit. But you must feel this with self-abhorrence, not with self-pity. You must confess it as a sin, not as a misfortune. You must feel that, should God leave you as you are, you would have no ground of complaint against him. That you deserve nothing, and can claim nothing of his mercy. That should he save others and abandon you, he would do you no injustice. This is the temper of mind you must possess. No merit, no worthiness, no moral strength, can you take to the mercy-seat. All you carry there is guilt, shame, and helplessness. Go in this way; and if your sins were tenfold more numerous, and your guilt far more intolerable, you might rest your hope on the infinite merit and value of the Saviour's righteousness and atonement. And were your inability or depravity far more inveterate and influential, you might trust to Almighty grace to subdue it. Your hope is in sovereign, efficacious, free, and rich mercy,-mercy flowing from God through Christ, and applied by the energy of the Holy Spirit to sanctify and save.

To this God invites you to this the Spirit calls you. The Bible says comethe preacher cries come-the church calls come. "Whosoever will, let him come and take of the water of life freely." Jesus says come. Hear his encouraging promise: "Him that cometh I will in nowise cast out." Come to Christ to-day. Believe his word now, repent instantly, plead guilty immediately, look directly to the dying, bleeding, loving, inviting, mighty Saviour. Cry, "Lord, help me, save me, have mercy on me, remember He will hear, he will pardon, he will say, "Go in peace." Why delay to be happy, to be saved, to be holy? Why still expose yourselves to a death of impenitence, of misery, and despair? Dreadful infatuation, tremendous danger, fearful rebellion, to delay! Soon you may be on the bed of death. There you may feel the Divine displeasure,—a foretaste

me."

of hell. Sin may then torment, conscience condemn, present warnings and invitations reprove, and friends weep around you as they hear from your lips the bitter exclamation, "I have hated instruction and despised reproof. My soul is lost! It is lost! I sink,-help;" the fearful breath may depart in a faint, doleful, and ineffectual cry, Lord, save me!

Dear friends, do you desire such a death? I beseech you now to be reconciled to God. Be constrained by LOVE; mercy calls, danger threatens, time flies, judgment hastens, devils tempt. Angels desire your felicity, saints pray for your salvation, and God asks, “ Why will ye die?" Repent, believe, pray, "turn and Your affectionate Pastor, JOHN RAVEN.

live."

THE JOY OF CHRISTIANITY.

Ir is a remark which has been triumphantly established, and universally confirmed, in a greater or less degree, by the experience of the genuine disciples of Christ, that the religion of the New Testament—the religion of the Son of God -is a religion of joy-pure, elevated, seraphic joy,-joy with which the votaries of the world are utterly unacquainted; with which no stranger can intermeddle; and of which the humble and obedient followers of the Lamb can never be dispossessed.

The doctrines of Christianity, because they are doctrines of special yet unlimited grace, are calculated to awaken joy. The invitations of Christianity, because they are so free, unrestricted, and merciful, are fitted to inspire joy. The encouragements of Christianity, because they are so appropriate, so rich, so exhaustless, are, in their reception and influence, productive of joy. In a word, the promises of Christianity-made, without any respect of persons, to all sincere and devout believers, to all penitent sinners confiding in the Son of God-are designed, among other great objects, to elicit, increase, and maintain joy.

Christianity, the more dispassionately it is regarded, and the more profoundly it is contemplated, by the enlightened and holy mind, must appear to be a religion of peace and joy. Tranquillity the most serene, happiness the most solid and permanent, are associated with it, and inseparable from the cordial reception of its doctrines, from affectionate obedience to its requirements, from the intelligent and believing appropriation of its promises.

The assertion is often made-expressed, too, in the most unqualified and unblushing manner -that the religion of the Bible is a gloomy and melancholy system; that its natural tendency is to depress, to awaken and perpetuate emotions the reverse of those which are animated, and to tinge everything with which we come in contact with a sombre and funereal hue. Hence, in the minds of multitudes prejudices have been imbibed against Christianity, without any examination whatever, the most powerful and inveterate in their character, which have operated most perniciously, and which have been destructive, not only of thousands, but, perhaps, of millions of souls.

The religion of Christ Jesus- the foundation of our hope, and the source of our felicity; our purest, our highest felicity, gloomy in its character, depressing and melancholy in its effect? What representation can be more unfair and inaccurate? What seeming portraiture of Christianity can be more grossly distorted? What statement can be more calumnious and audacious? The religion of the Saviour, when soberly regarded, when properly felt, when habitually experienced, lead to melancholy? Impossible! It leads, naturally and necessarily, to peace and hope, to pure and lasting joy. The sun, when it rises on a lovely morning in the smiling season of spring, diffuses light, beauty, and genial warmth throughout creation; so, when the Sun of righteousness rises on the soul, celestial radiance is shed, and celestial joy is imparted.

We admit, without hesitation, that many of the disciples of Christ, and some, too, of the most eminent, have been the frequent subjects of depressing emotions and influences; we admit that their general frame of mind has been sombre and desponding; this, however, be it emphatically remarked, is not the effect of the reception of Christianity. Paley observes, with his usual discrimination and felicity: "Some persons are constitutionally subject to melancholy, which is as much a disease in them as the ague is a disease; and it may be that such men's melancholy may fail upon religious ideas, as it may upon any other subject which seizes their distempered imagination. But this is not religion leading to melancholy; on the contrary, godly men have that within them which cheers and comforts them in their saddest hours; ungodly men have that

which strikes their hearts like a dagger in their gayest moments.'

Who that is accurately acquainted with Cowper's character and history can affirm that his melancholy, his deep and funereal gloom at times, arose from his religion? The time has been, when such an assertion, so ignorant and shameless, has been made; but we apprehend that few now, even among those who dislike and ridicule Christianity, would be disposed to reiterate it. Cowper's aberration of mind, often for a long period, is mournfully demonstrated from his history; but where is the Christian, who, in the seasons when the faculties were awakened, and exercised in a regular and healthy manner, realised more of the serenity, the calm and elevated joy of the gospel, than the bard of Olney? No, no: whatever may be the assertions of the infidel, the sentiments of the man of the world, or the representations of the cold, lax, and heartless professor, the religion of Christ is a religion of joy,—joy as superior to anything of a sublunary character, or emanating from a terrestrial source, as light is superior to darkness, as heaven is superior to earth, as life is superior to death.

The joy of the Christian religion arises from the principles which it implants, principles which are derived immediately from heaven, which are consummately holy in their tendencies and results, and which are always associated with elevated peace and joy. It has been justly remarked, that " as a man's principles are, so is the man;" his habits, his conversation, his uniform deportment, and also the character and influence of his emotions. As, then, is the nature of the principles of the believer in Christ, so is his life-so are his holiness and joy.

Christian principles must induce joy, because they are communicated as the expression of Divine grace and mercy; because they regard everything that is consolatory and delightful as well as sublime; because they centre immediately in the Saviour; because their warrant and foundation are adequate and sure; and because their legitimate and necessary influence is hallowed, elevating, and inspiring.

When a person is habitually animated by the faith of the gospel, and when that faith is in vigorous exercise, he must be happy. When a person is governed by love to the Saviour-when that love is enlightened and supreme-when it is the very passion of his soul-he must be

happy;-the influence of that love must be joyful. When a person is regulated by the principle of evangelical, of new, obedience to God and his dear Son, he must be happy. The operation of this principle must be peaceful and full of joy. While pursuing the path marked out by the Saviour for his disciples, though there are many difficulties and obstructions, there are numerous circumstances which occasion the purest and highest pleasures. Let it, then, be invariably remembered by us, that the principles which Christianity communicates must induce joy, and joy which resembles in its nature the happiness of Paradise.

The joy of the Christian religion arises from the habits which it forms.

By certain habits are the followers of Christ known-distinctly recognised; and by their maintenance is their character stamped, their dignity unfolded, their happiness secured. Christian habits are essential to Christian enjoyment; and in exact proportion as the habits required by the Word of God are carefully and assiduously maintained, so are the peace and joyfulness promised by the Scriptures realized. There are three invaluable habits, which Christianity always induces-that of dependence, of devotion, of communion.

The habit of dependence: simple and affectionate reliance on the wisdom and care of Divine Providence; on the paternal and unlimited goodness of the Divine nature; and on the vast and exhaustless resources of Divine grace. A habit of dependence on God, that daily bread may be given; that daily strength may be imparted; that daily consolation may be afforded; that daily guidance may be furnished; that daily deliverances may be vouchsafed. Such a habit as this, uniformly and implicitly exercised, will be sure to inspire composure and joy.

Christianity induces the habit of devotion. Spiritual exercises will be observed and delighted in. Prayer will be unceasingly maintained, from love to it as a spiritual engagement. Meditation will be diligently regarded. The perusal of the Scriptures will be a constantly recurring employment. Self-examination and self-scrutiny will be a duty carefully attended to. Praise to God as the author of salvation, and to the Redeemer as the exclusive medium of salvation, will be an exercise uniformly cultivated. Now, this habit of devotion is that which

principally marks a Christian, distinguishing and beautifying his character; and it is invariably accompanied with emotions of serenity and joy.

Christianity induces the habit of communion with God. After him the soul will long; his enjoyment it will ardently desire; in his fulness it will exult. This habit of holy and sublime fellowship with his Lord, his Saviour, his all, is that which is the crown and glory of the Christian character; and the result of its assiduous cultivation is, that heaven is brought into the soul; something of the tranquillity of Paradise is communicated -a pure, a seraphic tranquillity—of which none can form a conception but those who have experienced it.

The joy of the Christian religion arises from the hopes which it inspires, the sublime and glorious anticipations which it warrants, and enables its disciples to cherish. The hope is inspired, that the Saviour will be with them to the end; that his Spirit will ever guide, his presence ever cheer and bless; that grace and strength will be given them equal to their day; that they will be qualified for every duty, and prepared for every emergency. The expectation is awakened that the support and consolations of the gospel will be administered to all real believers in the dying hour, and that that hour will be one of serenity and security, if not of ecstasy. The assurance is cherished that their spirits will be received into heaven immediately after the death of the body, and be made conscious at once of the ineffable bliss and glory of Paradise; that, on the resurrection morning, there will be a re-union between the body and the soul, and that, unitedly, they will realize the inconceivable blessedness of the glorified in the kingdom of God.

In a word, the hope is established that there will be an eternity of tranquillity, glory, and spotless purity, enjoyed at the marriage supper of the Lamb: that no cloud will ever darken; that no enemy will ever disturb; that no sin will ever defile; that no sorrow will ever depress; that no temptation will ever mislead or annoy.

These are the hopes which Christianity inspires, and of which its enlightened and true-hearted disciples can never be dispossessed.

Dear reader, are these bright anticipations yours? If they are, can you fail of being happy? If, however, they are not, can real happiness be your daily portion? T. W.

"Ye are the salt of the earth; but if the salt have lost its savour, wherewithal shall it be salted?" MAUNDRELL says that, in the East, salt exposed to the sun and rain sometimes becomes insipid, and is used to repair the roads. If our Lord alludes not to this, he may, say some, to the salt or bitumen obtained from the Asphaltite Lake, which has a fragrant odour, and was strewn in great quantities on the sacrifices, to correct the smell of burnt flesh, and to quicken the fire which consumed the offerings. This salt soon jost its virtue when exposed to the sun and air, and it was then sprinkled over the pavement of the Temple, to prevent the feet of the priests from slipping. As salt which has lost its savour is useless, so Christ's disciples will be worthless and contemptible, even in the most eminent stations, if, by their conduct, they maintain not their character for real and vital religion.

Salt is the grand preservative from corruption in the material world, and it gives a seasoning to all our viands; but if it loses its saltness, and

ness.

becomes insipid, it is the most worthless of all substances, being unfit even for the dunghill, as it is rather conducive to sterility than fruitfulThe disciples and ministers of Christ are scattered about, as salt, in different parts of the world, that their doctrine, conversation, examples, labours, and prayers, may stop the progress of sin and impiety, and be instrumental in seasoning men's minds with grace and holiness; but if they be unsound in doctrine, unholy in life, or vain and carnal in conversation, they disgrace their profession, are a scandal to their Master, prejudice the minds of men against truth, or seduce them into error; and so they become the most worthless and wretched of mankind. Every approach to this renders a Christian or a minister unfit to be "the salt of the earth," and deducts from his value and usefulness. This was peculiarly applicable to the primitive professors and teachers of Christianity, as they were sent forth to season the whole world with their holy doctrine, lives, and labours.

PRIVATE PRAYER IN PUBLIC.

Be

IN justification of those who, despite Spectator's remarks in the last WITNESS, persist in an outward act of individual worship on entering the house of God, it is suggested, that though our Lord condemned praying "in the corners of the streets," he sanctioned private prayer in the Temple, by the parable in which we are told that the publican smote upon his breast (an outward act), and went to his house justified. sides, our Lord was condemning the motive "to be seen of men," and to be esteemed singularly righteous. Now, no one imagines that he will be thought better of by the act which Spectator condemns. No one is thereby imagined to be more righteous than others. The custom is too universal. It therefore does not appear to come within the application of the rule. To conform to the custom is no ostentation; but to neglect it would, to many, seem irreverent, and, having the appearance of evil, might be positively injurious. Especially would this be the case were ministers to act on Spectator's advice. And surely we need no diminution in the outward marks of seriousness and devotion in our assemblies. In

FEARFUL WARNING. On the 15th of May two men met at a bowlingmatch, which took place on the moor, or racecourse, of Newcastle-upon-Tyne. Three years ago John Walton and Joseph Sims were fellowlodgers; they quarrelled, and J. W. wished then, and has often since, challenged Joseph to fight; but was prevented until that time. Never, however, did he forget his revenge.

J. W. was one of the most profane persons that has lived upon the earth: knowing a part of the Lord's Prayer, he would kneel down in the road before the dwellings of any who might have offended him, stopping at the end of each sentence to mingle the most blasphemous oaths and curses; and this was his employ a few minutes before his awful death. It appears that, on his meeting Sims, he challenged him; but Sims retired. Shortly after the conclusion of the bowling-match they again met at a public-house in Newcastle; but Sims, rather than quarrel, left the house, and took the train to Cramlington, a distance of ten miles. Wal