why does he not set about a reform, and place things in such a state as to remove all occasions of disquiet? Why, he is engaged in an extensive business, that requires his undivided attention; often he is kept awake whole nights, by anxiety on account of it; and, though he loves his children dearly, and he sees them daily acquiring evil habits, yet he does not see how he can do any thing more for them than he has done. He has sent them to the best schools in the land; furnished them with books, clothes, privileges of every kind; and "certainly, if they don't turn out well, it must be their own fault."

Father," says Thomas, a grown up son, "I am distressed about little Mary; she is so disorderly at table, and pays no attention to what mother says. I am afraid she will turn out like B. C. Mr. F. makes his little girl obey."

"Oh, Mr. F. is a teacher; it is his business to make experiments in education. You used to behave just so, and I don't see but you have turned out pretty well."

"But I am afraid we children, don't all set the best example we can. Spurzheim says, we must be what we would have children be;' little Mary imitates all we do."

"Well, I can't attend to it now; I must be off to the store; I have got 5,000 dollars to pay before 2 o'clock."

And thus days pass away, and weeks and months and years; -the father having always such a press of business on hand, that he has no time to study the philosophy of education. The 5,000 dollar note at the bank must be met; and as to the children, why, Mrs. B. must attend to them.

Now, what is the influence of the man who passes through life thus? Is he the light of the world? Are all constrained to recognize, in the consistent, well-balanced character and habits of life, a friend of Jesus, a pilgrim and a stranger on the earth? What is his daily influence? This is what stamps the man. It is not how much he gives to this object, or that. What is his temper and spirit, every day and hour?

Our Saviour came down to the earth to open the way of salvation to the whole world; and though he felt that he must be about his Father's business, preaching in the temple and elsewhere, yet, he did not allow this business so to press him, as to leave no time, or even very little, to instruct his disciples.

The merchant, who would glorify God, then, must do it, not merely by being diligent in business, but by exhibiting a uniform, consistent, symmetrical Christian character; and that Christian, is too much conformed to the world, who feels justified in slighting his children, his neighbor, and his own soul, that he may acquire property for Christ.

For the Religious Magazine.

SOLITARY STUDY OF THE BIBLE.

In order that "home may be made happy," the Bible must have a prominent influence there. If the father, the mother, the children, the domestics, are governed by its precepts in their intercourse with each other, if the motives, which it presents leads to faithfulness, in their various and appropriate duties, home will, indeed, be a happy place. But in order that the Bible may produce its due influence upon the intellect and the heart, improving and enriching the one, and controlling and regulating the other, so as to fit it for heaven,-it must be so read and studied, that it should be considered an interesting book, a pleasant study; while its truths, sinking deep into the heart, will spring up, and bear fruit unto eternal life.

One would think, that it needed but to be known, that the Bible is the word of God, the only guide to heaven, to ensure its being read with the deepest interest. But it is not so. Many, who believe it to be the word of inspiration, consider it a dull book. They would not say so in words, but their practice proves it. They read it, however, in reality, as a task, - a duty, which conscience will not suffer them to neglect. They would gladly have it otherwise, but how to awaken interest, they know not. The rich treasures of the Bib'e, treasures which may be found by the wayfaring man, as well as by the highest intellect, are hidden from them.

The solitary and social study of the Bible, are both attended with peculiar advantages. The first, can and should be pursued by every Christian, whatever his circumstances may be; the second, should never be neglected, where it is practicable.

In the solitary study of the Bible, the soul may more fully realize that it is listening to the instructions of its Maker. The attention is more individually fixed upon the truths before it ; it is more ready to see and to feel how far it falls short of the pure and holy standard of action; and more fervent desires are awakened, that its spirit and principles may reign in the heart. Perhaps this method of study, for the devotional and preceptive parts, is to be preferred.

There are various ways of studying the Bible alone. One is, to select some topic, and collect all the passages that relate to it. Take, for instance, the Omnipotence and Omniscience of God. With the aid of a Concordance, find all the passages, that tell us that we can never fly from the presence of our Cre

ator, or conceal a thought or feeling from Him, for a moment, neither in this life, nor in that to come. If a Concordance cannot be had, slowly turn over the Psalms and the Epistles, or any other portion of the Bible, where you think you may find texts relating to this subject, and write out, on paper, every one that meets your eye. Such passages as these would occur: -“Thou, God, seest me;""The eyes of the Lord are in every place, beholding the evil and the good;" "There is not a word in my tongue, but, lo, O Lord, thou knowest it altogether;" "God will bring every work into judgment, and every secret thing, whether it be good or evil."

Now, if such passages are transcribed, and their solemn import considered in solitude, their influence will be felt in the busy scenes of life, amidst temptations to forget God and our accountability to him. The subjects that may be examined in this way, are innumerable; and no one, who honestly wishes to increase his acquaintance with the Bible, can pursue this method of study without becoming interested in it.

One very important advantage, that results from it is, it enables us to classify our knowledge of particular subjects. If the passages which describe the unrenewed heart, are collected in this way and written out, and their meaning considered, they will become impressed upon the memory; and by the laws of association, so linked together, that when one occurs to the mind, the others will follow. Let a collection be made of the express invitations, which Christ himself gave to the burdened sinner to come to him for relief, such as, - "Come unto me, all ye that labor and are heavy laden, and I will give you rest; " "Him that cometh unto me, I will in no wise cast out," &c.; or the most striking texts from the Epistles, which teach us, that how salvation is to be obtained through the great atoning sacrifice for sin, and they will be similarly associated.

Knowledge of any kind, is of no use, unless we have it at our command. Classification of it gives us command over it, to a great extent. A ready recollection of texts of Scripture, upon particular subjects, is of great value to the Christian, often enabling him to give a timely word of reproof to the sinner; of admonition to the wanderer; of wise counsel to his fellowpilgrims in difficulty; or of comfort in affliction. It will greatly assist him to grow in grace, by enabling him to adapt more constantly his spiritual food to his own spiritual wants.

ELLESA.

THE CHRISTIAN MINISTER'S CONFESSION.

WE would respectfully invite the attention of pastors and leading church members, and in fact, of all Christians, to the following confessions. They were written by an aged minister, Rev. Thos. Adams, more than half a century ago. We have compiled them from his wrirtings, and present them here for the following reasons: —

The revival of pure religion in any community, is ordinarily preceded by thorough repentance and open confession of sin, on the part of the Saviour's friends. We have thought therefore, that at this time, when in many parts of our country, there are commencing indications of the peculiar presence of God, we could not more directly promote his cause, than by aiding Christians to see and to feel their sins, and to humble themselves before God on account of them. The confessions, which follow, though not inappropriate to any Christians, are peculiarly adapted to the circumstances of those, who sustain responsibilities more or less public, in the cause of Christ, such as pastors, church officers, heads of families, and sabbath school teachers.

It may not be improper for us respectfully to suggest, that for an individual to read them cursorily, and say they are admirably adapted to do good, will be utterly useless. They can be of service only by being slowly read, in solitude, one by one, and applied faithfully by the conscience of the reader. They may afterwards, perhaps, be profitably read at the church meeting, or at any other assembly of Christians. May God grant, that they may be the means in many cases, of bringing back wanderers to penitence and pardon, and of preparing the way for great spiritual blessings on those around.

CONFESSIONS.

EDS.

"O Lord, I yield myself to the clear radiance and the full discovery of thy word, to be convinced by it of sin. I know with infallible certainty, that I have sinned ever since I could discern between good and evil; in thought, word and deed; in every period, condition and relation of life; every day, against every

commandment.

Thy dread Majesty I have not reverenced; thy sovereign authority and absolute right over me I have not kept in mind; I have set no value upon communion with thee; my heart has been alienated from thee; my will bent against thee; and I have lived inordinately to myself, seeking only my ease in worldly things, and neglecting my portion in thee.

I have not made a conscience of improving the talents thou gavest me for the benefit of others and the good of my soul; but shamefully and wickedly have wasted my time in imperti

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nent visiting, idle amusements, and all manner of sensual indulgence.

I have been proud and envious; wrathful, uncharitable and censorious; morose ill-natured and imperious, where I ought to have shown the greatest kindness; and ungrateful to my best benefactors. I shall never be better till I know how bad I am, and pray with more feeling.

All I have been doing in religion; the opinions I have taken up; the appearance of it I have put on; my seeming zeal for it, have too often been nothing but a contrivance to keep the Spirit's fire out of my heart, and give some kind of ease to my mind and conscience, without coming to the true point, viz. pure conformity to the will of God, with a total denial of self.

Past sin, I see and lament; but not present sin, though struggling against it, or not all my guilt, and as I shall see it hereafter.

I content myself with telling God that I want his graces, and yet can bear well enough to be without them.

I would have joy of Christ, and take possession of his benefits, without his heart, without entering into his views, or taking part in his labors.

It is my great unhappiness that I cannot please both God and myself.

I pray faintly and with reserve, merely to quiet conscience, and for present ease, almost wishing not to be heard. In a full prayer for full deliverance, there is hope.

I should be ready to die with shame and vexation if others knew what I have been doing in the world, and what I am; but it gives me but little concern to think that the eye of God is always upon me.

I want the only good point of selfishness, which is, to convert the word of God to my own use. All the reflections I make upon the pride, corruption, blindness, and deadly fall of man; upon the necessity of the daily cross, and death to the world, Í bestow freely upon others; and am hindered by the deceitfulness of my own heart, and the artifice of the devil, from turning the edge of them upon myself.

I have just religion enough to make me gloomy, morose, proud, censorious; but not enough to make me cheerful, easy, good natured, humble, charitable.

The same failings, perverse tempers, and evil habits, which I see, and justly abhor, in others, I know and believe to be in myself and possibly in a higher degree; and yet, in spite of my reason, judgment, and conviction, in spite of all the effort I