of Israel! I think I see thee warmed by meditations on the Saviour of men, taking down thy harp, and tuning thy voice to notes the most elevating, and with a joy "tasting strong of heaven!" It became thee, man of God! it became thee, it became the subject, and thy lively joy reproaches my dullness, and spreads shame over my soul.

New Testament believers bear the same character. Saint Paul, whose happiness was rather improved than impeded, by his complicated sufferings, tells the saints at Thessalonica to "rejoice evermore!" Would he describe a christian to the Philippian church? He is one who "rejoices in Christ Jesus," (Phil. iii. 3). Does he make a solemn declaration of a resurrection to eternal life?" He protests, by his joy in Jesus Christ, (Cor. xv. 3). As if he had said, these are my hopes and expectations, as surely as I rejoice in Christ: as sure as you and I rejoice in Christ, what I say is true. This proves that their joy in him was an evident wellknown thing. Poor dull christians! is Christ a wilderness to you, and a land of darkness? Hear Mary's language, and catch her spirit, "my soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour," Philip preached Jesus to the Eunuch-he believed on the Son of God, and went on his way,-rejoicing!(Acts viii. 39). Go thou, believing man and woman, and do likewise, as becometh saints.

No. CXXXII.-INCONSISTENCY.

OUR greatest inconsistency appears, where a comparison is drawn between our lives and our prayers;-and it is wise to bring our conduct to this test. Many pray well, who live ill. Can any thing be more injurious to churches and families?-Is not this one principal reason why some person's families and social prayer-meetings do not prosper? What does it avail how often we pray, if God does not answer us? If we pray fervently, for our children, and instruct them with indifference, or seldom--and are more devoted to their worldly interest, than to their souls ;-what must the impartial Judge think of us? If we use humble expressions to God, without humility, and betray a haughty carriage to men;-if we pray for the poor as Christians, and grind them as tradesmen-for success to the Gospel, and throw hindrances in the way;-for the peace of the churchand are the first to take offence, and the last to forgive one;-for heavenly mindedness, and indulge a sordid temper ;-can we wonder that some persons cannot hear us pray? To hear a person praying that we may love as brethren-and as soon as he has turned his face from the wall, begin to back bite the absent;-or pray ardently that we may bear and forbear-and expect all to be governed by our will:-how ungracious! To be all devotion on our knees, in the

family and in the church, as if akin to angels, and turning our face from God to men, become tyrants in our tempers-who can wonder that amongst such a professor's servants, it should become proverbial, when their master is at family prayer, to say, "the saint is praying for us;" and when they observe by the curtain of the window being pulled up, that his prayers are over, to exclaim, “the devil is coming!" Alas! such professors are deceived by the devotion of the countenance and the tongue, which conceals an unsanetified temper.

No. CXXXIII.-FRIENDS.

"A WHISPERER separateth chief friends." Zealous was my affectionate friend; his friendship was strengthened by the bonds of grace and of gratitude. I was the instrument of his conversion. For some years, the expressions of his friendship were by words and deeds. "I owe you even my own self," he often exclaimed; and whilst I have a guinea, you shall never want half a one.

This friend which was "as my own soul," became suddenly cool towards me; "his countenance was not towards me as aforetime." He soon withdrew his heart, his liberality and his company from me. I made no complaint; thinking that God would disclose the cause, in due season. Conscious of the sincerity of my regard, I waited, till I was assured that a person who was jealous of my share in his heart, poisoned his mind against me by a whisper-charging him never to disclose it! After my former friend had bound himself by a promise, to keep the secret, his own mind was distressed. He wished to tell me, but could not. He at length, after seven years' coolness, was convinced that the "backbiter" had injured me, by a slander, injured his peace by deception, and depriving him of his bosom friend-rendered his nights sleepless and mournful, watering his pillow with his tears, and longing for the mutual expressions of interrupted friendship. It was too late; he wished for it-sent the message to me, was taken ill and died, " and his purpose was broken off, even the friendly thoughts of his heart." "What shall be done unto thee, O thou false tongue!" In due time justice will overtake thee it shall be known that, thou art fit to grace, a devil's purpose, with an angel's face."

No. CXXXIV. THE WHISPERER.

THE person who lodges a secret slander in the breast of another, is involved in more difficulties than he imagines. He feels guilt. How can he relieve himself? If he contradicts it, he fears the imputation of a slanderer. If he says he hopes secretly to repent of it

and obtain a pardon-how can his repentance be sincere without making restitution to the utmost of his power?

If he attempt to forget his sin, and keep it from his conscience, the sin is concealed, but not cancelled. There is no peace of God, to the impenitent backbiter. If he would "see God," let him "keep his tongue from evil : " For, "he that covereth his own sin, shall not prosper."

His peace must be disturbed when he hears a sermon, reads his Bible, pleads a promise, joins in serious conversation, or witnesses a consistent character. Conscience will speak-you have wounded the character of a person who cannot defend himself, because you are not an open enemy. Your own peace is destroyed. If the secret should be told, your own character is wounded. If it be a minister who is slandered, his usefulness is destroyed, so far as the false secret is diffused. "One sinner"-One slanderer " destroys much good."

The whisperer should know, that whatever apparent security from detection he may promise himself" there is a God in heaven that revealeth secrets." He can expose him to the church and the world.

Let him know, whilst concealed-that God can reach him in his worldly interest-permit another to blow on his character-withhold peace from him in most distressing seasons-be deaf to his prayers, and render him suspected by the receiver of his slander. To mortify his pride, such persons are often prospered, who are the objects of his envy and censure.

A man who can live under such a sin, may read and hear, and pray and talk-but, not bridling his tongue, he deceiveth his own heart, and his religion is vain!"

MAN is an active being. He was made for employment. He must be active. As a fallen creature, his exertions take a wrong direction, and when restored by the grace of God, the bias to evil is felt and seen, as opportunity presents itself. This appears in serious persons on declining business. After a life of action, a sudden change to a habit of indolence, generates disease in the body and gloom in the mind. Idleness destroys health and peace; and not being happy himself, a man is willing to find that there are others as uncomfortable as himself. This disposes him to listen to tales of slander, and to retail censures and evil surmises as a relief to a miserable mind. Alas! this by increasing guilt, feeds the disease. Let gentlemen, who retire from business, seriously endeavour to avoid the character of a tattler, a busy-body, a tale-bearer, and a backbiter. It injures their character and destroys their influence, by rendering their religion questionable.

No. CXXXVI.-SUPPORT OF MINISTERS.

How defective in liberality, are most Christians! how small a pittance do they spare from their incomes, for the support of the necessitous, and the furtherance of the Gospel! This proves the inefficacy of their knowledge, and the weakness of their faith, if not in many cases, the total absence of it. Look at the generality of professors, in their conduct to their ministers, and what do you see, in searching for their liberality, but their selfishness! They subscribe, perhaps, from one to four-from two to eight guineas a year. For what purpose? The support of the minister, they wish it to be thought when in reality, it is for the accommodation of themselves and their families with a pew. And as a proof that their own convenience regulates their subscription, one asks for the cheapest, a second for the most commodious, a third for the largest, because the family is numerous, but not one, perhaps, pays a sixpence more than they are obliged to pay. If they could obtain their pew for less money, they would gladly do it. The fact is, then, that such niggards do not subscribe one farthing to the minister; but to their own comfort! Yet some of these persons think they have a wonderful claim on the minister, and think he ought to pay them a great attention for their liberality! If you do not call and pay them homage for their ideal generosity, you offend, and some intimation is given of the minister's great obligations. Can such persons really believe the Gospel, and feel their obligations to God and a faithful minister? They think the Redeemer and his ministers are honoured by their attendance! If they subscribe nothing, they think they deserve praise for their attendance; and if they subscribe a little, they think it no small offering. Can such persons think highly of the Gospel, and low ly of themselves? They may call themselves unprofitable servants, but think not themselves to be such! Are these the persons who believe the Gospel to be of more worth than thousands of gold and silver? How can I think their faith unfeigned?-Out of thousands a year, they do not afford hundreds for its support: nor does he who has a thousand a year, give an hundred for the support of God's cause. If words will do, or even prayers, you may have them; but they will be niggards to a minister of character and talents; and on several servants, horses or dogs, they lavish that property, the fifth, tenth, or twentieth part of which, might render their minister comfortable. Their houses and furniture, their food, drink and clothing, and perhaps their carriage and gardens, shew you what they do esteem more than God, his gospel or his minister-namely themselves!

The minister may be called ungrateful, and they assure you they would not mention it but to shew his ingratitude, but they tell you

the sum they pay yearly. And what is the sum? why he pays his minister, God's steward of manifold grace-the instrument designed to promote his salvation, by his studies, his public labours,, and perhaps by his life;-he pays this minister of God, less than he pays his footman! Yea, he does not pay his minister a third part of what his servant costs him. You may hear of their large families as an excuse for paying no more to their minister; and that the taxes become very heavy. But their large families and the taxes do not hinder their self-indulgence. They can spare much, notwithstanding their large families-for their own gratification. Is it not probable, that God will make heavier demands on that property, so little of which is devoted to him? Can we wonder at increasing taxes? We see men sowing their natural things "sparingly;" can we wonder they reap spiritual edification sparingly? Has not God declared, that he who soweth sparingly, shall reap sparingly? And does not this account for the little profit and comfort many hearers receive to their souls? Excuses for the omission of such a duty, so reasonable in itself, so plainly enjoined and so much encouraged in the Scriptures, are signs of the power of some sin over the mind, and the absence of divine influences. The neglect is a sin; but it is often covered by such pretexts as these."I cannot afford it-the minister does not need it-I do not like the manner in which he spends it. What have you a right to spend your minister's property? What you withhold is his due. You may as well detain the property of your coal-merchant, because you think he does not need it. "Render unto all their due;" this is a rule of justice. A rule for you, as a hearer of the gospel. Ask your bible and your conscience, with an eye on your ability and your obligations-what is due from me to my minister? Do I give him his due ?

No. CXXXVII. TRUE HUMILITY.

WHY are Christians often distressed because their humiliation is not sufficiently deep?

1. They do not distinguish between the disposition and its outward expressions. Some wounds bleed inwardly: others show more blood, though not so deep. Humility is too often measured by tears and words; by horrors and complaints. Many sigh who cannot weep and mourn without tears.

2. They forget the ends of humiliation; to hate and forsake sin and capacitate the soul for receiving Christ.

3. They fix a wrong standard. The operations of humility vary with a person's besetting sin. In one man, pride of understanding prevails; he shows his humility, by submitting his reason to the word. Another self-righteousness--which is opposed by trusting in the obedience of Christ.