come together to read the Word of God, or to discuss some religious subject. I have, therefore, appointed a very intelligent and well-read individual as a Bible reader, who, although still in connexion with his Church, knows and loves the truth, to foster such a spirit of inquiry, and to lead the people to the truth of the Gospel, without interfering in Church matters, or seeking to make proselytes. His reports are very encouraging. The spirit of inquiry is not confined to this city; for I have already had several applications for religious instruction from different parts of the country. The other day I had a deputation from a whole large village, requesting that I would send them a teacher, and promising that if I did they would immediately build a schoolhouse. But as I have not the means to grant their request, I merely represent the case to the conscience of the Christian public.

"Another Bible reader, formerly a Romanist, has been appointed to visit the Arabs beyond the Jordan, where he finds an open door. Wherever he goes the Arabs, Moslems as well as Christians, flock around him to hear him read and simply expound the Word of God; and the effect is often that people come afterwards, with tears in their eyes, confessing their sins and ignorance, and asking what they must do to be saved? This Bible reader is at this moment at Selt, the ancient Ramoth-Gilead; afterwards he intends going down to Kerek. I may here mention, as a specimen of his influence with the wild Arabs, that a few weeks ago, when he heard that an English party had been attacked and robbed at the Jordan by the Arabs, he went a good distance to the Sheik of the tribe, and represented to him the sinfulness of such a deed, in such a manner, that the Sheik resolved upon sending back the stolen property to Jerusalem, which has since been done.

"I have also appointed a converted Jew, educated at the Hebrew college, as Bible reader among the Jews here, who appear to be more willing to enter into religious conversation with him than with the missionaries. He will be a sort of necessary, and, I hope, useful link between the missionaries and the Jews; whilst he em

VOL. XXVIII.

G

ploys his leisure hours in giving further instruction to other proselytes. Two depôts of Bibles, and useful books in different languages, are under the care of two other proselytes-one here, and one at Jaffa-and I believe they do their work faithfully."

OUR Lord, after having put down the impertinence of these priests, puts a forcible question, to make them, by the answer they were to give, condemn themselves and all unbelieving Jews. The son that said he would go into the vineyard, is the nation of the Jews, who pretended to be very zealous for the Lord, and to be very righteous and good, but who did not obey God, though they talked much about it. The son who said he would not go into the vineyard, but afterwards repented and went, represents the Gentile people at large, who, without pretending to that which they had not, namely, belief in the true God and obedience to his laws, but rather putting a bold face upon their unbelief at first, afterwards repented, and entered into the vineyard of Jesus Christ, while the Jews despised it. They confess that the man who refused at first, but afterwards obeyed, was the one who did his father's will, and having thus

condemned themselves, our Lord then tells them plainly, that the tax-gatherers, though they were considered extortioners, and the harlots, whose wickedness was open to every one, would go into the kingdom of God before them, who were so fond of calling themselves children of Abraham, the friend of God. John, says our Saviour, came to you in the way of righteousness, with a true commission from God, and, in his own character, righteous and good. He came preaching repentance and amendment of life; the publicans and harlots did believe him, while you would neither believe him at first, nor change your minds afterwards to believe in him, though you saw the altered lives of them that did so believe.Now, my dear family, this is one of the most instructive passages in the New Testament. It is as much a reproof to many of this generation, as to these priests of Israel. You must have often known those who, full of their own righteousness, think religion is theirs alone, and that they are the people, the moral, decent, orderly people, that God has a regard for; while at the same time, they cannot endure the doctrine of repentance towards God, and faith in our Lord Jesus Christ. Of neither of these have they any deep need (as they think); they are keeping God's commandments,-what more is wanted? say they. On the other hand, you must have seen poor wretches, whose past lives have been full of open and gross sin, deeply overcome by a sense of their condition, taking glad refuge in the blood and merits of Christ, most deeply sorry that they had been so wicked as to grieve God, and actually so under a new influence that their lives are changed from evil to good. One of these poor humble creatures is worth more in the sight of God, than a whole nation of such mere pretenders to his favour as they, who, contenting themselves with a cold morality, and taken up withal in the world's occupations and pleasures, are sure in their own minds that they have but to die, and go at once to heaven. Oh, my family, it is not such as these that love Christ. They have no notion of the hateful and condemning nature of sin, and of the number of sins they themselves have committed, with all their decency and outward decorum.

dear

It is the poor self-condemned sinner, who sees and feels the dreadful weight of his sins, that flies in all humility and faith to our gracious and tender Saviour, and who finds in and through Him full reconciliation and pardon from God, and a righteousness, not his own, which is acceptable to God, because it is the righteousness of his own dear Son. No such unreasonable people exist as they who dislike the faithful preaching of the cross of Christ. First of all, they say, if the doctrine of salvation through Christ alone be right, there is an end of the necessity of good works. Then again, when they find, as is always the case in persons who rightly hold this doctrine, that the belief in this doctrine is followed by a close attention to God's commandments, and a giving up of sinful pleasures and pursuits formerly delighted in, then the doctrine of the cross, according to them, makes men too strict, so that in any and every way the cross of Christ is a stumbling-block and rock of offence.

A LAYMAN.

DIFFERENT SORTS OF CHRISTIANS.

So distinctly and clearly could Dr. Payson illustrate the different degrees of Christian attainment, and mark the different shades and varieties of religious experience, in all its gradations, from the babe to the perfect man in Christ Jesus, that it would seem every Christian present must have known his precise rank. A specimen of his manner, as near as can be recollected, may be thus stated: "Suppose professors of religion to be ranged in different concentric circles around Christ as their common centre. Some value the presence of their Saviour so highly, that they cannot bear to be at any remove from Him. Even their work they will bring up, and do it in the light of his countenance; and while engaged in it, will be seen constantly raising their eyes to Him, as if fearful of losing one beam of his light. Others, who, to be sure, would not be content to live out of his presence, are yet less wholly absorbed by it than those; and may be seen a little further off, engaged here and there in their various callings, their eyes generally upon their

work, but often looking up for the light which they love. A third class, beyond these, but yet within the life-giving rays, includes a doubtful multitude, many of whom are so much engaged in their worldly schemes, that they may be seen standing sideways to Christ, looking mostly the other way, and only now and then turning their faces towards the light. And yet further out, among the last scattered rays, so distant, that it is often doubtful whether they come at all within their influence, is a mixed assemblage of busy ones, some with their backs wholly turned upon the sun, and most of them so careful and troubled about their 'many things,' as to spare but little time for their Saviour. The reason why the men of the world think so little about Christ is, they do not look at Him. Their backs being turned to the sun, they can see only their own shadows, and are, therefore, wholly taken up with themselves. While the true disciple, looking only upward, sees nothing but his Saviour, and learns to forget himself."-From an abridged Life of Dr. Payson.

ON SUFFERING AS A CHRISTIAN.

1 PET. iv. 16.-"Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf."

To determine what it is to "suffer as a Christian," we must go back to the origin of that name. It was first given at Antioch, to distinguish the disciples of Christ, and therefore to suffer as a Christian, is to suffer because you are a follower of Christ Jesus. A man who resigns what otherwise he might enjoy, a lucrative situation, an opportunity of gain, an immediate gratification, because he cannot possess them without transgressing some Christian duty, may be said to suffer as a Christian. Another, who forfeits the favour of his friends or patrons, who offends the party to whom he belongs, by upholding the principles of the Gospel instead of the ordinary practice of the world; he may be said to suffer as a Christian. And such an one "need not be ashamed," rather let him "glorify God on this behalf," who has first inspired him