As man has a moral constitution which leads him to select objects of veneration and to engage in religious services, we may expect to find many devotees in the world. They are to be met with in all religions; but that rational, scriptural, elevated spirit of devotion, which it is not the object of the writer, in the present instance to describe, cannot be enkindled by any earthly motives, only exciting any feelings which are naturally in the human breast. This fire is like that which burned on the Jewish altar; it must be kindled from heaven. All other fire is "strange fire." By nature, every man is alienated from his Maker, and seeks no communion with him. Give him a religion which will foster his pride, gratify his self-righteous spirit, and indulge the carnal propensities of his nature, and he will cherish it with fervent attachment. But the renewed heart, which has experienced a real change of disposition, aspires after the knowledge of God, after communion with the Father of spirits, and seeks with intense desire to obtain his favour, and to be conformed to his image.

The first and principal means of che rishing and increasing a true spirit of Christian devotion, is the constant perusal of the Holy Scriptures. Here God is revealed, and his character is exhibited in those aspects which are suited to the condition and wants of our minds. He who is much occupied in perusing the word of God becomes familiar with the proper object of religious affections and with the motives which ought to inspire the mind with ardour in the worship of

God. The word of God is the lamp which guides the Christian pilgrim in the way of life. It is the food which nourishes the spiritual life; the hidden manna, which is freely given to us of God, every day. But we are so far from being prohibited from gathering it on the sabbath-day, that the devout Christian, on that holy day, commonly lays up a double measure; and it corrupts not by being kept many days, treasured in the heart, but is like that portion laid up in the ark, which was preserved incorruptible.

The reason why many Christians are so weak, and faint on their march to the heavenly Canaan is, that they do not sufficiently appreciate the word of God. There is, however, a kind of reading which is attended with little profit,where a chapter is read as a task, and without a lively desire for divine knowledge. The word does not profit those who do not mingle faith with their reading or hearing. Meditation on what we read is necessary to our so understanding and digesting the truth, as to render it nourishing to the inner man. It is of great importance in cherishing a devotional spirit, to take time for devotional exercises. A hasty, impatient attendance on the duties of the closet is the bane of a devotional spirit. The mind must be composed, and the swarms of worldly thoughts banished, and the attention must be fixed, and then the meditation of divine things becomes delightful, and very profitable. It is not a matter of much importance whether we read much or little, at one time; if a single verse

of Scripture engages the mind, and our thoughts are concentrated on the truth which it contains, it will be more profitable than hastily reading over many chapters, without serious consideration and application of the matter contained in them. It is good to mingle meditation with our reading, though it should prevent our perusing as much as we may have prescribed to ourselves.

And to reading and meditation should be added prayer. Without prayer, there is nothing of the true spirit of devotion. Prayer brings down the heavenly wind which fans the flame of devotion, and the devotional spirit manifests itself in the exercise of prayer.

The true influence is, when it forms a part of a consistent whole-when practice illustrates and confirms professionwhen we live as we pray. This commends our religion, not as a notion of sentimentalism or form, but as reality, privilege, holiness; as something that is not only practicable, but delightful. And most valuable is this influence, both on him that conducts the worship, and on those that unite in it. The practical remembrance of family responsibility operates most beneficially on the head, in promoting a recollected and circumspect profession. Suppose him to realize his sacred responsibilities, as the priest of his household, and the mouth of his family to God, surely he cannot walk in the unseemly spirit of lightness or unspiritual tone of intercourse. When

about to present the several members of his family, his wife, children, household, before God; will he not be constrained to live before them in the habitual exercise of his practical obligations? His open confession of his own sins before his Father's mercy-seat will surely operate to check in some measure their gross and lawless influence. For how revolting will be the exhibition of religion, if what has been solemnly expressed in this holy service be not fully carried out in the moulding of the heart and conduct throughout the day! It is indeed well for him to remember how deeply the impressive or barren influence of the worship is connected with the manifest sincerity or hypocrisy of his own profession. "If," as Mr. Cecil wisely remarks, "his children do not see his prayers exemplified in his temper and manners, they will be disgusted with religion.' But let him walk before them, so that they may "take knowledge of him, that he has been with Jesus;" let

THIS is one of the greatest privileges to the participation of, which a pardoned sinner can be introduced. It is the admittance of such an one into the gracious presence and favour of the Almighty. It is that nearness to God which is the greatest felicity of a rational being. It is expressed in the Bible as "communion with God and fellowship with Jesus Christ." It may be pleasing to allude to some of the means by which it is enjoyed. David, in alluding to this favour, says to God, "Blessed is the man whom thou choosest and causest to approach unto thee, that he may dwell in thy courts.' Here we see its origin, the choice of God, and its privilege, in approaching his presence. It is frequently known in the pleasures of public worship, which are thus alluded to by the same prophet: "How amiable are thy tabernacles, O Lord of hosts. My soul longeth, yea, even fainteth for the courts of the Lord. When shall I come, and appear before God. My heart and my flesh cry out for the living God." The Lord is sometimes pleased to speak to his feeble creatures in the language of gracious encouragement, as he did to the father of the faithful, assuring him that he might have free access to him at all times, in these words, "Fear not, Abraham; I am thy shield and thy exceeding great reward." Here is nearness and protection expressed by the figure of a shield, and as the free reward of his obedience, that God in his fulness should be Abraham's portion. What more than this can the most exalted intelligence desire or hope for? "The Lord God is a sun and a shield; the Lord will give grace and glory; no good thing will he withhold from them who walk uprightly." If under the comparatively dark dispensation of Abraham and David there were such clear manifestations of grace to the ancient saints, why may we not expect much greater in our day of gospel light, which

in the New Testament is called the ministration of the Spirit? What a

gracious season to the church was the day of Pentecost! And how numerous since have been similar revivals of pure religion! Paul to the Hebrews, in contrasting the Mosaic ritual with the privileges of the gospel, thus expresses the weakness of the former, and the high immunities of the latter: "The law made nothing perfect, but the bringing in of a better hope did, by the which we draw nigh unto God.” This better hope is the way of access to him through the Son of his love. The feeble intimations of grace under the law were as to the gospel like the dim twilight compared with the noonday sun. The language of Paul, "drawing nigh unto God,' is by way of allusion to humble prayer presented in the name of Christ. When we consider the fear and trembling with which Moses approached the Almighty on Mount Sinai, and contrast it with the holy boldness with which the apostles and primitive saints came to the throne of grace, we observe a striking disparity. Paul, in speaking of the advocacy of Jesus Christ, thus exhorts his Hebrew brethren: "Having a High Priest over the house of God, let us draw near with a true heart in full assurance of faith, coming boldly to the throne of grace, that we may obtain and find grace mercy to help us." When Peter and John were persecuted by the Jewish sanhedrim, and commanded not to speak at all, nor preach in the name of Jesus, their noble reply was, "We cannot but speak the things which we have seen and heard." Retiring from the multitude, they and their brethren lifted up their hearts to God with one accord, praising him that they were accounted worthy to suffer shame for the name of Jesus. Their

intercession was, "And now, Lord, grant unto thy servants, that with all boldness they may speak thy word, by stretching forth thy hand to heal, and that signs and wonders may be done by the name of Jesus." Their supplication received an immediate answer, for the place was shaken in which they were assembled. Brethren in Christ, if ye would know the blessedness of access to God, lay yourselves at the feet of sovereign grace, that ye may be filled with the fulness of Him who filleth all in all.

Reader, contrast with this access to God, this reconciliation to him through the blood of the cross, that state of distance and alienation from Jehovah, in which the unbelieving and impenitent waste their days, and hazard their salva

tion. And then tell us, which will enjoy the most happiness on earth, and meet death with the brightest hope, the friends of God, or his enemies?

MORAL INFLUENCE.

SUFFER me, kind reader, to address you a word in love. Besides having a soul of your own to save, you are under obligation to aid in saving others. You are intrusted with the elements of influence and power in forming their characters. Such is the social nature of man, and such the order of things under which the Creator has placed us, that a person cannot live without exerting an influence. This is a universal law. None are so distinguished as to rise above its operation; none so base as to fall below its reach. Lives not the man so mean as not to influence, in some way, his fellow man. A word has influence. An expression of countenance has influence. A turn of the eye has influence. A laugh has influence. A tone of the voice has influence. A movement of the body has influence. There is constantly darting off from you streams of influence on those around. When you rise up and when you sit down; when you go out and when you come in; at home or abroad; in the family circle or the great wide world; in the office or the counting room; at the merchant's counter, the weaver's loom, or the smith's anvil; when conversing with a friend or when walking the street in silence; when worshipping God or when blaspheming his great and holy name, you are pouring into the current of influence which forms the character of others.

More than this. Your influence is constantly increasing. Each act adds an item to the whole sum, and helps to swell the aggregate amount contributed by you in making up human conduct and human destiny. You have added item after item, as moment has succeeded to moment, and day to day. Stream after stream, rising and swelling higher and yet higher, has gone forth on the hundreds, the thousands, it may be, with whom you have met and associated. With what power for good or evil art thou endowed! How largely art thou freighted with the elements of benefiting or cursing mankind!

Besides all this, it is to be remembered that an act once performed is performed for ever. It cannot be taken back. And

its influence has gone forth beyond the control of the actor. It has taken effect, and is working out its results on all whom it has reached. And who shall say to it, "Thus far shalt thou go, and no farther, and here shall thy proud waves be stayed?" Influence once in operation goes on, on, on. It cannot be stayed. It may, in some measure, be modified or counteracted. It can never, however, be made to be as if it had not been. It cannot be blotted out, and no trace left behind. The impress is already fixed deep in the hearts of tens of hundreds. And what can you say to these things? Can you doubt them?

Can

you deny them? As well may you doubt your existence and deny your own consciousness. Will you take yourself apart from the law of your being, and declare that you will not possess such a trust and the responsibility connected with it? You must first change your nature, or else shut yourself for ever away from society.

Reader, what are you contributing, the present hour, to form the character of others? How have you improved this part of the trust which God has committed to you? Have you shed around a savour of purity and piety, or have you sent forth the arrows of death? Have you been forming men for virtue and happiness, or for vice and misery? Have you been leading them up to God and heaven, or down to Satan and hell? Solemn inquiries! Will you answer them? Deal honestly and truly with thyself. "Give an account of thy stewardship."

AT EASE IN ZION.

Z.

WHAT situation can be more inconsistent than that indicated by these words? Zion has, in all ages, through all her earthly sojournings, under every form and dispensation, been exposed to conflicts and to perils. Her enemies have been active and watchful, fiercer than the evening wolves. Yet truth and innocence are her only visible means of conquest or of defence. Yet these have the same promise of success when actively employed against the forces of the prince of darkness. It is action, then-zealous, faithful, persevering action-in behalf of Zion, which is required. The Saviour's command, fortified by his glorious example, the interests of undying souls, the spiritual interests of every Christian, call earnestly for action. To be inactive is

to be disobedient, ungrateful, wicked, "Woe unto them that are at ease in Zion!"

The church to which you, O Christian, have given your pledges and your vows, is the Zion to which you are sacredly bound in covenant love, and to her you owe faithful and untiring service. Or rather to Christ, your Redeemer and Lord, you owe these sacred duties, through the church in which you have avouched him to be your Saviour, and his people to be your brethren. Is this church depressed? Is her influence crippled? Has the cause of Christ, through her, fallen into reproach? Is the name of Christ thus dishonoured? And are you at ease in Zion? Are your prayers, your personal influence, your property withheld? Are you quieting your conscience with a neutral position?

Are

you silent while the blessed Saviour is wounded in the house of his friends? Do you speak of the members of the church as in the third person, and wonder why they do not take hold, and why they do not visit you, and why they do not bestir themselves? Remember that He whose eyes are as a flame of fire, who walketh in the midst of the golden candlesticks, is saying, "I have somewhat against THEE, because thou hast left thy first love."

At ease in Zion when millions are perishing in sin! When a careless throng who pass you every day in the streetmingle with you in the business of lifeare your companions in the halls of legislation, of science, and of commerce-in the field, the workshop, and the countingroom-aye, who sit around the same table, and are even bound to you by the tenderest ties of earth-are pressing on, unpardoned, unsanctified, and thoughtless, to the judgment-seat,-is there nothing which you can do to save them? A pious man of old said, "Rivers of water run down mine eyes, because they keep not thy law."

And what excuse, what palliation remains for those who are at ease in Zion? Is there not enough to be done? Look around. Is there not inducement to work? Think of the scenes of Sychar, of Gennesaret, of Gethsemane, and of Calvary. Is there not encouragement? Inquire of history, recall the many instances in your own experience in which success the most encouraging and surprising has attended pious effort. There is, there can be no excuse for the professed disciple of Christ who is at ease in Zion.

CESSATION OF MIRACLES.

MIRACLES have long ceased. They died away by degrees, gradually becoming mixed with fictions probably, and even impostures of bad or weak men; and which, nevertheless, attested the fact that true miracles were common and acknowledged, otherwise the false could never have been received so easily, without doubt or scrutiny. And it would seem that they ceased in proportion as the church acquired natural means of commanding the attention and confirming the belief of mankind. When she became acknowledged by princes and established in the public mind, and no longer was persecuted and degraded in the eyes of men; and when, besides the simple unlettered persons who were purposely chosen by our Lord to be his first ministers, that their preaching might stand not in the wisdom of man, but in the power of God, the wise and learned of the earth adopted her creed, and became her defenders; then God, in his infinite wisdom, seems to have left her more to her own resources. So the child is trained by the external aid of its parents, and provided with singular instincts, and guarded by a supernatural hand, so that its life is preserved to our view almost miraculously amidst dangers where adults, in all probability, would perish. So by degrees its strength is matured, and its reason enlightened, until it is allowed to walk alone; but the process is slow and silent. The tree springs up from the seed, but who can watch each shoot it makes? The light opens from dawn to noonday, but who can mark each change? The hours, the days, and years slide by, and the child passes into the man; but no limit, visible to sight, fixes exactly and perfectly where infancy, and boy hood, and manhood, and old age, each of them begin and end. And the mind ripens and grows, either in good or evil, habits gradually fixing, and knowledge dawning, or ignorance and sin stealing on like the shadows of evening; but no warning voice tells us, like the striking of a clock, that from one period of our probation, or one state of our being, we have passed into another. And so also in all the dealings of Providence; his truth is mixed with the errors and deceptions of men, as nutriment is mixed with matter. This truth is as pure as the light; but, when it passes into our dark atmosphere, it becomes coloured with our fancies, and broken by our stubborn

ness, and gives back images strange and distorted to our eyes, so that scarcely can we discern it as it is; and yet we strive to walk by it, and walking by it humbly and cautiously, we save our lives. Even so of the miracles of the gospel: forgeries, and impostures, and idle tales, and credulous fancies, are indeed mixed up with them in all but the records of the Bible. And yet there were realities among them, and God has enabled us to ascertain the true miracles of the apostles, by preserving to us their own records; and, through the testimony of the church, to know that such generally were exhibited by their followers after them; though we may not be able, as we do not want, to ascertain these more specifically, since on the apostles only, and not on their followers, we build our doctrine and our

faith in Christ.

EASTERN MANNERS,

ILLUSTRATIVE OF LUKE XIV. 15-24.

WHEN a person of respectable rank in society proposes to celebrate a feast in his house, he forthwith circulates his invitations to the friends he wishes to be of the party, either by cards or by a verbal message, carried by a servant of the house, or a person hired for the purpose, and superbly decked, according to the rank of his employer. The following is a specimen of the form of invitation: "Such a person (naming him) sends best compliments to such another person, (naming him also,) and begs to inform him that as to-morrow there is a little gaiety to take place in his house, and he wishes his friends, by their presence, to grace and ornament with their feet the house of this poor individual, and thereby make it a garden of roses, he must positively come and honour the humble dwelling with his company." Having, after this fashion, gone to all the houses, and returned with assurance from the invited friends of their intention to come next day, a messenger is again despatched for them at the appointed time, to inform them that all the preparations for the banquet are completed. This second invitation is included by our Lord, and is very characteristic of Eastern manners. When Sir John Malcolm was invited to dine with the eldest son of the Shah, the invitation was given two days before, and one of the prince's attendants was despatched at the hour appointed for the banquet to tell him that all things were