is represented as a power, or a kingdom. It is a regal power, a divine power, and a righteous power.

And his righteousness." - Two things are implied in these wordswhat God requires of us, and what he provides for us. What God requires of us is holiness-a life separated from the world, influenced by right principles, and consecrated to his service. The apostle John says, "Little children, let no man deceive you; he that doeth righteousness is righteous," 1 John iii. 7. What God provides for us is the righteousness which is by faith. And be found in him, not having mine own righteousness, which is of the law; but that which is through the faith of Christ, the righteousness which is of God by faith," Phil. iii. 9. This righteousness is the basis of our justification, the ground of our hope, and the life-spring of our spiritual consolation. This is the finished work of Christ-the redemption that is in his blood.

1. This religion is to be sought.-Our Saviour enjoins this as a duty upon us, "Seek ye first the kingdom of God and his righteousness." Man, as a sinner, is not a subject of this "kingdom"-is not in possession of this invaluable

righteousness.' As sinners we are aliens; yea, enemies to God and his holy principles: we rest in our own self-righteousness, and scorn the idea of putting on the merits of another.

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may this very moment become possessors of it. It is of infinite value; it is the only thing that suits and saves the soul.

2. This religion must be sought supremely. First, that is, in preference to every other object. All earthly things, however attractive and beautiful, are transient and perishable; but true religion is a treasure that will last for ever. Like a living fountain, its streams will never become dry. Then let us earnestly and diligently seek it let it become the supreme object of our attraction-the chief end of our life.

True religion ought to engage our

earliest attention-the first aspirations of our soul. But, unfortunately, such is not the case. Other objects too often engross our thoughts, gain our affections, consume our time, and "the one thing needful" is sadly neglected.

This supreme desire for religion ought to manifest itself in early youth, in the very spring of manhood. The firstlings of the heart should be cheerfully offered on the altar of religion. Such an offering is well-pleasing in the sight of God; it secures his approbation, and is accepted as an earnest of a life of devotion and usefulness. There is no season more advantageous to lead a religious life than the days of youth; then the heart is comparatively tender and impressible, the mental powers vigorous and active, and the mind is free from those cares and anxieties which are so hurtful to religion in maturer years. With affection and earnestness would we urge upon the young to "seek first the kingdom of God and his righteousness." Early religion is of the utmost importance: it will give to the whole life a right direction, and add to old age peace and loveliness.

Then this seeking of religion must assume great sincerity and earnestness. We must seek it with the whole heart, in faith, and with all perseverance. The wise man tells us that we are to seek true religion as the miner seeks the precious ore. "If thou seekest her as silver, and searchest for her as for hid treasures, then thou shalt understand the fear of the Lord, and find the knowledge of God," Prov. ii. 4, 5. We have some idea how the man who has made the accumulation of riches the great end of his life, labours, and toils, and perseveres in search of this object. He has set his whole heart on hoarding up money-of this he thinks-for this he lives, and to this he devotes every feeling and faculty of his soul. Oh, what a glorious day would dawn upon us, if men were thus to seek the salvation of their souls! How different would be the state of the Church. How soon the whole world would be converted to God!

Then, again, religion ought to be our first, as well as chief, concern every day. Like the women who sought the grave of Jesus, our first thoughts in the morning ought to be about religion. Like the great general, who recently died in India, we ought to devote the first hour of the day to religious devotion. Some

years ago I was greatly struck with the piety and devotedness of an aged couple of Africans. Owing to their mean dwelling becoming uninhabitable, I gave them the use of a room on the groundfloor of the mission house, occupied by myself. Very early the first morning I thought I heard some one singing; the sound seemed to proceed from the room occupied by old Sample and his wife. I listened, and I could hear the tremulous voice of the old man singing God's praise. I listened again, and I found that this humble Christian was engaged in prayer, supplicating the blessing of God for himself and his aged partner. Thus, these two humble negroes, daily, before the grey dawn of morn, sought the "kingdom of God and his righteousness."

Brethren, let our religion bear the impress of sincerity; let its deep-felt influences enchain our thoughts, and let our whole lives be the product of its power. Let us never be ashamed of it; it will appear quite as attractive behind the counter, in the office, or in the market, as at the sacramental table. May both its beauty and its power be mirrored in our hearts and lives. We pass on to notice

II. THE PROMISE.-" And all these things shall be added to you."

All necessary blessings. All things pertaining to life and godliness. True personal godliness involves all necessary good. Give it a lodgment in the heart, and it will bring with it what we really need during our earthly pilgrimage. This promise teaches us two important truths:

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1. That he who secures to himself true religion, secures also every other needful blessing.-True religion is not only an earnest of heaven, with its peace, rest, and happiness, but it has also a promise of the world that now is." Though it never loses sight of the world beyond the grave, it does not ignore the varied circumstances of the present changeable life. God, who has given you religion, will not deny you less important blessings if you need them.

We have a beautiful illustration of this point in an incident connected with Solomon. He asked only for wisdom, but he received from God not only wisdom, but also power, and riches, and honour, 1 Kings iii. 11-13. And though our heavenly Father may not deal so liberally with you, yet if you seek kis salvation, you have his encouraging

promise," And all these things shall be added to you."

2. That if we care for God's honour he will graciously care for us.-The Bible abounds with illustrations of this subject. We see this verified in the lives of Abraham, and Jacob, and Joseph, and Moses, and others. And we might specify in particular the four Jewish captives in Babylon. Those young men, from conscientious motives, denied themselves the rich fare, and all the luxuries of the royal table, and contented themselves with the simplest diet. But their care for truth, conscience, and religion, was richly rewarded. Divine Providence greatly favoured them, and Daniel and his youthful companions became men of power and influence in the state. That young person, whatever may be his worldly position, who makes religion and the honour of God the great end of his life, will not fail to secure the favour and blessing of the Almighty. The eye of Heaven will be constantly upon him ;-"The Lord shall preserve him from all evil." The God who cares for the birds, and so beautifully clothes the lily, will not suffer any of his children to be long in want:" All these things shall be added to you."

Or

Now, in conclusion, permit me to ask you, reader, what is the great object of your pursuit? Is it the world, its wealth, its fame, and its pleasure? have you made the religion of Jesus the supreme end of your life? This is a very simple, plain question; but it is of infinite importance for you to know. In a few short years-yea, perchance, in a few weeks, or a few days-you will have done for ever with this world. What good will it do you, then? What support will it yield the sinking spirit? What source of bliss will it open for your soul? It can render you no help, then. Neither riches, nor fame, nor pleasure, nor learning, nor any other earthly object, can sustain, and cheer, and encourage the heart, amid the last scenes of our earthly existence. Then, what is the possession that will cheer us in death, and weave a wreath of smiles around our closing lips? What is it, think ye, that will infuse into the parting soul the intensest joy on the last sick bed? Is it the gold that glitters in the overflowing coffer? Is it the remembrance of our voluptuous joys and desecrated Sabbaths-"our prayerless nights and praiseless mornings?"

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trow not. What is it then that will smooth the pillow of death, light the dark valley, and support the spirit in life's last and bitterest struggle? We reply, a sense that we have attained the great end of life, that our sins are all forgiven, and that we are united by faith to Jesus Christ.

Again, the precious truth which we have been contemplating tends to make us contented and resigned. This is a difficult state of mind to acquire; but it is attainable. The possession of true religion enables the believer to bear with patience the severest trial; and in the hour of the deepest sorrow he can calmly rely on the faithfulness of his God. The heir to a kingdom need not mourn over a few difficulties on his path to the throne. They will only enhance its value, and make him more persevering and earnest in his efforts. Death itself will be to the Christian a friend in disguise. When, on his dying bed, a coloured young man, a friend of mine, was asked, "Are you afraid to die?" his beautiful and touching reply was,— "Why should I be afraid to go to my Father?" He had sought "first the kingdom of God and his righteousness,' and when closing his eyes in death he could look beyond the dark stream, see the great white throne, and address the Eternal in the language of a child,-"My Father."

Now we would say, let the young enter upon life resolved to give to religion its proper place; let the middle-aged see that the world does not drown all their religious feelings; and let the aged, whose days are almost spent, look back upon their career, and ask, "For what have I lived?" and though late in the evening, thank God that they are yet within the reach of mercy. May we all diligently and untiringly labour for the blessings of Christ's kingdom-the peace, the joy, the love, which flows from the sacrifice of the cross.

people; many successive generations grew up around their common ancestor ; and we may suppose that he enjoyed to the full the respect of his numerous descendants; but the time came when Adam must die. And oh, what a deathbed experience that must have been! Of the external circumstances we know absolutely nothing; whether his departure was sudden, or the decay of his faculties was gradual; whether he died alone, or surrounded by a group of sorrowing friends. Neither do we know precisely what was his state of mind,whether, for example, his hope was bright to the last, or his soul was darkened by the clouds of doubt.

But there is one feature of his history of which we are aware, that must have given a peculiar complexion to his meditation on the past, and his anticipation of the future. The remembrance of his original righteousness must have lingered in his soul like a vision of the night. The impression of that vanished joy may have become faint after the lapse of so many centuries, yet how strange must have been his feeling as he neared the confines of eternity! Far back in the past-across the wide waste of intervening years-lies that little bit of pure enjoyment, that little strip of life illumined with the sunshine of the Divine favour-heaven realized on earth. And now, an aged pilgrim, he is about to take his departure to the better land. What he is to experience in eternity he does not fully know; what is beyond the grave he can scarcely tell, for to the Old Testament saints, even those who lived long after Adam, the revelation of the future glory was feeble indeed. What are his thoughts, then, as he is about to shuffle off this mortal coil," to ship his anchor, and slip his cable, and bear away to Immanuel's land?

It is said that sometimes the mind and memory of the dying are preternaturally quickened, and the occurrences of earlier years are presented to the soul in all the freshness of yesterday, with a sharp, clear outline, as if they had been recently transacted. May it not have been so with the first man? It is not too much to suppose that, as the soul of Adam was in departing, the time of early blessedness when he walked with God in Eden was vividly present to him, illuminating his inner man with its holy light, and that this recollection of the past tinged his anticipation of the future. If so, he expected again to

walk with God in all the freedom of unrestrained and unembarrassed intercourse-to live under a cloudless skyto be free from the distractions and the bitterness of sin. The Eden of earth and the Eden above are brought close together in his dying thoughts. Paradise is to be opened to him anew, but it is a higher region than the Paradise below, and it is to be enjoyed without fear of forfeiture, for he "shall go no more out." THOMAS W. BROWN.

Free Church Manse, Alva.

GOSPEL PHILANTHROPY. EXAMINE its history and you will find that even when Christianity has, for obvious reasons, produced but slender spiritual results, the inferior benefits which it has scattered have rendered its progress through the nations as traceable as the overflowing of the Nile is, by the rich deposit and the consequent fertility which it leaves behind. This is a well-known subject of devout exultation in many of the inspired epistles. The Apologies of the Fathers prove it, and the records of profane history unintentionally but abundantly confirm it. Virtue went out of it in every age and wherever it came. The Roman Empire was rushing to ruin; Christianity arrested its descent, and broke its fall. Nearly all the tribes of Europe were sitting at a feast upon human flesh or immolating human victims to their gods. It called them away from the horrid repast, and extinguished their unholy fires. The Northern invasion poured a new world of barbarism over Christian lands. The spirit of Christianity brooded over the chaotic mass, and gradually gave to it the forms of civilized life. When it could not sheathe the sword of war, it at least humanized the dreadful art. It found the servant a slave and broke his chains. It found the poor-the mass of mankind—trampled under foot,

and it taught them to stand erect by addressing whatever is divine in their degraded nature. It found woman— one-half of the species-in the dust, and it extended its protecting arm to her weakness, and raised and placed her by the side of man. Sickly infancy and infirm old age were cast out to perish; it passed by and bade them live, preparing for each a home, and becoming the tender nurse of both.

Yes! Christianity found the heathen world without a single house of mercy. Go, search the Byzantine chronicles and the pages of Publius Victor, and though the one describes all the public edifices of ancient Constantinople, and the other of ancient Rome, not a word is found in either of a purely charitable institution. Go, search the ancient marbles in your museums, question the many travellers who have visited the ruined cities of Greece and Rome, and descend and ransack the graves of Herculaneum and Pompeii, and say, if amidst all the splendid remains of statues and amphitheatrestemples, aqueducts, and palaces-mausoleums, columns, and triumphal arches a single fragment of inscription has been found telling us that it belonged to a refuge for human want, or for the alleviation of human misery. The first voluntary and public collection ever known to have been made in the heathen world for a charitable object was made by the churches of Macedonia for the poor saints at Jerusalem. The first individual who built a hospital for the poor was a Christian widow. Go, search the lexicons for interpreting the ancient Greek authors, and you will not find even the names which divine Christianity wanted, by which to designate her houses of charity; she had to invent them. Language had never been called on to invent such conceptions of mercy. All the asylums of the world belong to her.-Sermons by John Harris, D.D.

A VERY interesting and prominent part of Oriental usages consists in the different forms of travelling and migration, in which little alteration seems to have taken place since the most early times, the usages of

which are briefly indicated in the book of Genesis. It is impossible for one who is acquainted with the Bible, to witness the migration of a nomade tribe, whether Arabian or Tartar, without being forcibly re

minded of this journey of Jacob, and the various removals of his grandfather and father. The degree of change probably extends little further than to the more warlike character which the tribes now assume in their journeys, arising from the increase of population and from the extension of the aggressive principle among the children of the deserts.

In a quarter of the time which it would take a poor family in England to get the furniture of a single room ready for removal, the tents of a large encampment will have been struck, and, together with all the moveables and provisions, packed away upon the backs of camels, mules, or asses; and the whole party will be on its way, leaving, to use an expression of their own, not a halter or a rag behind. The order of march in the removal of a pastoral tribe or family seems to be just the same as that which may be traced in the next and ensuing chapter. When the number of animals is considerable, they are kept in separate flocks and droves, under the charge of shepherds and herdmen, or of the young men and women of the tribe, who hurry actively about, often assisted by dogs, to restrain the larger and more lively animals from straying too far.

The very young or newly-born lambs and kids are carried, either under the arms of the young people, or in baskets or panniers thrown across the backs of camels. To this custom of carrying the lambs in the arms of the shepherds, as well as to the necessity mentioned by Jacob (Gen. xxxiii. 13) of driving slowly when the sheep are with young, there is a beautiful allusion in Isa. xl. 11: "He shall feed his flock like a shepherd he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young."

The sheep and goats generally lead the van, and are followed by the camels, and perhaps asses, laden more or less with the property of the community, consisting of the tents, with their cordage, mats, carpets, clothes, skins, water and provision bags, boilers and pots, and sundry other utensils, bundled up in admirable confusion, unless when all the property belongs to one person,

as in the case of Jacob. The laden beasts are usually followed by the elderly men, the women, and the children, who are mostly on foot in the ordinary migrations with the flocks, which must be carefully distinguished from a caravan journey, and from a predatory excursion across the deserts. The very young children are carried on the backs or in the arms of their mothers, who in general are on foot, but are sometimes mounted, with their infants, on the spare or lightly-laden beasts. The sick and very aged persons are similarly mounted; and the children old enough to take some care of themselves, but not to go on foot, or perhaps to speak, are either carried on the backs of the young men or women, or are set upon the top of the baggage on the beasts of burden, and left there to shift for themselves. The little creatures cling to their seats, and seldom require or receive much attention. The middle-aged men, well armed and ready for action, march steadily along by the flanks of the column, controlling and directing its general progress; while the younger people attend to the details. The chief himself brings up the rear, accompanied by the principal persons of the party. He is generally on horseback, however the others may be circumstanced.

Sometimes, when the tribe is wealthy, a great proportion of the people may be mounted in some way or other, and the men, armed with lances, ride about to bring up the march of the cattle; but, as a general thing, we may say that the mass of the people perform such migrations on foot. A day's stage, with numerous flocks, is necessarily short, and the pace easy, and must not be confounded with a day's journey by the caravan.

It would seem as if most of Jacob's people went on foot. It is only said that he set his wives and children upon camels; and in Gen. xxxiii. 14, where the phrase which the text gives as, "I will lead on softly, according as the cattle that goeth before me, and the children, are able to endure," the margin more literally renders, "According to the foot of the work, according to the foot of the children."

render them means of fraternal and pastoral improvement. With this object in view I proceed, without apology or further preface, to direct your present attention to some practical points, by which, for the time overlooking others, we who have pastoral charges may be aided in our endeavour, to make full proof of our ministry. I