The confession of sin forms an essential element | to our God, who will abundantly pardon him." What he has said he has also done. The impious in the work of repentance. And it must be not merely a confession of our being sinners generally and profligate Manasseh prayed, and found mercy. Of Saul of Tarsus it was said, "Behold he by nature and practice, but a confession of our own personal and particular sins, a confession of prayeth ;" and his own testimony is, "Howbeit our sins with all the aggravations attending them, for this cause I obtained mercy, that in me first a confession of those sins which redound most to Jesus Christ might show forth a pattern of longour own shame, the remembrance of which is the suffering to them who should hereafter believe on most painful to our feelings, an honest, unreserved, his name." But the God of mercy does not alHe sometimes anticiimpartial confession, free from every attempt to ways wait to be solicited. disguise, or palliate, or excuse our sins, a confes- pates our application, and prevents us with the He comes forward to sion offered up in the exercise of an humble, con- blessings of his goodness. meet the sinner on his return, and fulfils his detrite, broken, believing heart. Such was the confession with which the penitent prodigal resolved sire before it is expressed, and relieves his distress to approach the presence of his father. Above before it is made known. The father of the proall, it was digal did not merely receive and welcome the It is said, "But A practical confession. It involved the pur-younger son upon his arrival. pose of forsaking his evil ways, and of returning to a life of obedience. If he could not be received as a son, he was determined to be employed as a servant. He was willing to occupy the humblest place, and to accept of the meanest office, but he was resolved to fill the place assigned him, however humble, by doing the work required of him, however mean. He had grievously offended his father, he now resolved henceforth to walk so as to please him. It was not a life of idleness and pleasure that he desired to spend, but a life of active service and useful employment. The language of the repenting sinner is, "What have I "What wilt Thou to do any more with idols ?" have me to do?" The true penitent carries his into purpose when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him." There is here an accumulation of most affecting images, all tending to exhibit, in the most striking manner, and with the clearest evidence, the fulness and freeness, the readiness and the riches of divine mercy. The prodigal was not allowed to finish the request he had prepared. His desire was anticipated, and his hopes were not only realized, but infinitely exceeded by the value and variety of the favours conferred upon him. For in the conduct of the prodigal's father we have an illustration of divine mercy; Secondly, in the liberality of its provisions. The prodigal obtained, on his return, the blessing of a free and absolute forgiveness. The remembrance Immediate execution. What should we have of his past sins was lost and forgotten in the joy that thought of the prodigal's sincerity had he contented was felt at his recovery. High honour was conhimself with the mere purpose of going back to ferred upon him. He was treated as a son, inhis father, and yet preferred to remain in his stead of being received as a servant. He was, miserable occupation until some future period? besides, suitably clothed and richly adorned. A How often are resolutions formed. and promises ring was placed on his finger as the token of acgiven on the bed of sickness, or in the season of ceptance. Instead of his own filthy rags, there affliction or under the terror of death, which never was put on him, not a common garment, but the afterwards occupy one serious thought! How best robe, the dress which was used only upon many say, with Felix, "Go thy way for this time, extraordinary occasions, and which was reserved when I have a convenient season I will send for for the most distinguished guests. These articles thee," but to whom, as to Felix, a convenient season of ornament and of dress have an important signever comes! The duty of the sinner is imme-nification. They undoubtedly express, in the first diate repentance. His day of grace may suddenly come to an end, and then repentance will be hid from his eyes. But " now is the accepted time." We can give him the assurance of a gracious reception and a cordial welcome. The parable has supplied an example which the most ignorant can understand, and the most hardened must feel. In the conduct of the prodigal's father we have an illustration of divine mercy; First, in the promptitude of its exercise. We know that God has not, in any instance, refused the prayer of the penitent. He never will, in any instance, reject the prayer of the returning peni tent. He cannot, without denying himself, turn a deaf ear to the prayer of the penitent. He has said, "Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return to the Lord, who will have mercy upon him, and instance, the justifying righteousness of Christ, which is unto and upon all them that believe. But they represent also the effects of the Spirit's influence, the ornaments of a holy character, the excellencies of a pure heart and clean hands, without which no man can see the Lord, and serve him with acceptance either here or hereafter. The prodigal was Feasted on his return. A feast is designed to be a source of enjoyment, and presents an emblem of the happiness which awaits the returning sinner,- -a happiness pure and permanent, and ultimately perfect,-a happiness immediately to be enjoyed, and eternally to be continued,-a happiness which language cannot describe, nor hath it entered into the heart of man to conceive. A feast is an occasion of gladness, and was, in this instance, designed to express The satisfaction of the father at the unexpected recovery of his son. "Likewise there is joy in the presence of God over one sinner that repenteth." The repentance of a sinner is matter of joy to the angels; it furnishes an addition to their society; it gratifies their feelings of benevolence; it imparts new life to their ascriptions of praise. There is joy in the mind of God over one sinner that repenteth. He beholds in it the fulfilment of his merciful design; it supplies an additional instrument of his glory; it furnishes a new display of his gracious character and his redeeming love. Above all, in the repentance of a sinner the Saviour "sees of the travail of his soul and is satisfied." It presents another evidence of the efficacy of his sacrifice; he hails it as another step of advancement in the work of his mediation, and he finds in it the reward of his mysterious abasement, the joy that was set before him, for which he endured the cross, despising the shame. An event which occasions so much joy in heaven ought not surely to be regarded with indifference upon earth. The repentance of a sinner is not more fruitful in glory to God, than it is fraught with good to men. The richest blessing which a man can receive is to become the subject of it in himself; and the highest honour after which he can aspire is to become the instrument of it to others; for he that converteth a sinner from the error of his way shall save a soul from death, and hide a multitude of sins. But it is not to be wondered at that those should be indifferent to the salvation of others who feel no concern about their own. We find from the parable that the return of the prodigal was not equally acceptable to every member of his family. The elder brother, so far from being gratified by it, was positively offended; and he peevishly complained of the father's kindness to his younger son, as if it had been an act of injustice to himself. The conduct of the elder brother was selfish and unreasonable in the extreme, his refusal to join in the festivities of the occasion proceeding from a mean and unworthy jealousy of his younger brother, arguments which served only to display his own want of filial reverence and gratitude. It is true the younger son had acted a very criminal part, and was altogether unworthy of the favour which had been extended to him. But of this the elder brother had no cause to complain, because by this he had sustained no injury. The father had done nothing more than he was fully entitled to do. He had done what redounded, in the highest degree, to the honour of his character, and was necessary to the welfare of his prodigal, but now penitent, son. The elder brother exhibits no imaginary or uncommon character. He represents the Jewish nation, who considered it a degradation to be put on a level with sinners of the Gentiles. ticular, the Pharisees acted the part of this elder brother, for they thought themselves righteous, and despised others, and refused to accept of a In par salvation in the benefits of which publicans had been invited to participate. The same spirit has descended to our own time. In the elder brother we have a representation of Popish intolerance, which shuts the gate of heaven against all who refuse to admit its infallibility; and also of sectarian bigotry, which arrogates to itself, and to the party with whom it associates, all that is sound in faith, and pure in principle, and consistent in practice. In particular, we behold in the elder brother a personification of self-righteous confidence, which exalteth itself against the knowledge of God and the cross of Christ, forgetting that "not by works of righteousness which we have done, but according to his mercy he saves us, by the washing of regeneration, and renewing of the Holy Ghost." Let this parable teach us our true state and character by nature as sinners. Every one of us has acted the part of the prodigal in departing from God. Let us learn from his experience what we deserve, and what we may expect as the fruit of continued impenitence. God, who is rich in mercy, hath opened up a way for our return and now he cries, "Turn ye, why will ye die ?" Some have been enabled to comply with his gracious invitation. Let them, in dependence on the same grace, make it their chief concern to show forth the praises of Him who has not only "called them out of darkness into his marvellous light," but who has delivered them from the power of sin and Satan unto God. CHRISTIAN TREASURY. taking away, and, as it were, annihilating sin, can quiet Peace of Conscience.-Nothing but Christ's blood an awakened conscience. Repentance implies an abiding self-dislike and self-abhorrence, and can neither destroy the existence nor extinguish the remembrance, nor heal the smart of past sin; the torment of it can never die but with a conviction that Christ took it all on himself. ADAM. Salvation a Free Gift.-In the passing of your char and were concluded, faith's advice was not sought; ters when they went through the Mediator's great soul faith hath not a vote beside Christ's merits; the blood that came from your Cautioner's body maketh that sure work. The use which you have of faith now is to take out a copy of your pardon, and so you have peace with God upon the account of Christ.-RUTHERFORD, The Authority and Sovereignty of God.-Always connect the authority and sovereignty of God: And who would separate them? What is the Saviour's intinomianism exalts God's sovereignty at the expense of tercession at this moment, but derived from both? Anhis authority; legality, his authority at the expense of his sovereignty.-HOWELS. MEANS OF RELIGIOUS INSTRUCTION. BY THE REV. DUNCAN MACFARLAN, Minister of Renfrew. V. THE ANCIENT SYNAGOGUE. [Continued from page 634.] IV. The forms of worship.-On three days of the week, besides special holidays, public worship was observed. These were the second, fifth, and seventh, or Sabbath. | pain of death; and, in these circumstances, they read The Sabbath was so observed on the authority of the select portions from the writings of the prophets, which written Word, but the other two days were probably they called Haphtoroth. These also were fifty-four in appointed subsequent to the completing of the canon number, and came thus regularly in the room of the of the Old Testament, although, to give them greater other. But on being again allowed to resume the reading authority, they were usually ascribed to Ezra. On of the law, they continued both and hence the often these two days also, besides the proper services of the recurring phrase, "the law and the prophets," these ynagogue, a session was held for the hearing of causes. being in this manner read in the synagogue every SubOn each of the three days there were three meetings, bath-day. There is one passage in particular which me in the morning during the time of the morning will illustrate the use that may be made of such inforacrifice, another at noon, and a third during the time mation. We are told in the Gospel of Luke (iv. 15of the evening sacrifice. 22,) that our Lord, on appearing in the synagogue of Nazareth, had the Book of the Prophet Esaias put into his hand, and that the portion for the day was (as will be found) in the sixty-first chapter of that book. Now, if we can depend on the order of the Haphtoroth come down to us, this must have been the fifty-first; and as the series commenced with the feast of tabernacles, this event must have occurred about the month of October, which could not be otherwise ascertained. We know, indeed, that the fifty-first Haptor begins, in the arrangements which have reached us, at the tenth verse of the sixty-first of Isaiah. But this is understood to be an alteration. The parts of worship, at each of these meetings, nd particularly on Sabbath, were chiefly three, rayer, reading of the Scriptures, and preaching, which consisted partly of exposition and partly of exhortation. 1. Set forms of prayer seem to have been used; and nineteen of these, which are said to be ancient, ave come down to our times, and are still in use. These for the most part consist of a few sentences ach; and some of them are not without internal evience of their having been written subsequent to the ispersion. They are also accompanied with responses, which appear to have been chaunted by the congregaion. Thus, in the first prayer, the angel of the synaogue said, addressing God, "Blessed be thou, O Lord ur God, the God of our fathers, the God of Abraham, he God of Isaac, the God of Jacob, the great God, owerful and tremendous, the high God, bountifully ispensing benefits, the Creator and Possessor of the niverse, who rememberest the good deeds of our fahers, and in thy love sendest a Redeemer to those who re descended from them, for thy name's sake, O King, ur Lord and Helper, our Saviour and our Shield." and then the congregation responded, "Blessed art hou, O Lord, who art the shield of Abraham." And I will be recollected that the Apostle Paul refers to omething of the kind as existing in the Christian Church: "For if I pray in an unknown tongue, my pirit prayeth, but my understanding is unfruitful. What is it then? I will pray with the spirit, and I will pray with the understanding also; I will sing with he spirit, and I will sing with the understanding also. Else, when thou shalt bless with the spirit, how shall e that occupieth the room of the unlearned say Amen Ethy giving of thanks, seeing he understandeth not -hat thou sayest?" 1 Cor. xiv. 14-16. 2. Another part in the service of the synagogue was me reading of the Scriptures. This consisted latterly f three distinct exercises. First, there was the Keoth Shema, or reading of the passages from Deuteroomy (vi. 6-9, and xi. 13-21,) and Numbers (XV. 7-41.) This was part of the introductory service, nd was repeated at least daily. Then there was the -ading of the law. The whole Pentateuch was dided into fifty-four Parashioths, or portions, and one of ese was read every Sabbath-day, the whole law being us read once every year. The reason of making Ety-four, instead of fifty-two portions, was to accomodate their intercalary weeks; and when these did ot occur, the two remaining sections were taken up ong with the others. These appear to have been all at were anciently read, at least on ordinary occasions. ut during the persecutions of Antiochus Epiphanes, Le public reading of the law was prohibited, under 3. Then there was preaching, and which consisted partly in exposition, and partly in addresses or exhortation. Of the former, we have a good example in what is said of our Lord in the passage above referred to: "And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. And he began to say unto them, This day is this Scripture fulfilled in your ears. And all bare him witness, and wondered at the gracious words which proceeded out of his mouth." Luke iv. 20-22. And of the latter, an illustration will be found in the case of Paul in the synagogue of Antioch in Pisidia: "But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath-day, and sat down. And after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on. Then Paul stood up, and beckoning with his hand, said, Men of Israel, and ye that fear God, give audience," &c. Acts xiii. 14-16. And from the abstract of the discourse itself, which extends to twenty-six verses, some idea may be formed of the general character of such addresses. 4. But there yet remains a department of worship which we can scarcely separate in our minds from the preceding, we mean Psalmody. This is a subject which will require special inquiry, when we come to state the forms of worship observed in the apostolical Churches. In the meantime, it may be enough to say, with regard to the observances of the synagogue, that the practice of singing, common in our churches, did not then exist; and still farther, that just as little was their worship dependent on instrumental music. They had, however, a kind of recitative; which, to some extent, supplied the place of singing; and it is the opinion of Vieringa, that from this the practice of singing in churches was afterwards borrowed. V. Government and Discipline.-The government of the synagogue was conducted by the synodicum or eldership; subject to the approval, however, and general superintendence of the Sanhedrim at Jerusalem. This synodicum, or eldership, consisted of not fewer that three; these being most probably the angel of the synagogue, and two rulers. But it is likely that other office-bearers were joined with them, as the common number, in large towns, was twenty-three. There they sat in judgment on certain classes of questions, on the second and fifth days of the week; these being the additional days of worship, besides the Sabbath: and now, before detailing their procedure in discipline, let it be borne in mind, that all Jews were, in virtue of their descent, and of circumcision, members of the synagogue; and that proselytes became so by circumcision and baptism. "A person is not a proselyte," says the Talmud, "till he be both circumcised and baptized." " And an Israelite," says Maimonides, "that takes a little heathen child, or that finds a heathen infant, and baptizeth him for a proselyte, behold, | he is a proselyte." 1. And this being understood, let it be observed, in the first place, that all the members of the same synagogue are required to watch over each other's conduct. It is commanded to reprove every Israelite who is found walking disorderly, be the circumstances what they may. This is alike binding as concerns the first or second table of the Law, for it is written, "Thou | shalt in any wise rebuke thy neighbour, and not suffer sin upon him." Lev. xix. 17. Then, as to the manner in which this private dealing was to be conducted, it is said: "Censure ought at first to be administered in private, with soft speech and words of kindness, so as not to put the individual to shame." And when it is asked "What is to be done, if, after rebuking him four, or five times, he repent not?" the answer is: Seeing the Scripture says, Thou shalt in any wise rebuke thy neighbour,' it is a duty to do so, even to a hundred times:" and when this succeeded, the matter ended. 2. But when such private dealings failed, another step became necessary. "If thy neighbour has injured thee, reprove him, it being between him and thee alone; and if he hear thee, thou hast already gained all; but if he hear thee not, speak to him in the presence of one or two men, that they may hear what is said; and if, after all, he will not hear, hold him as worthless." The case contemplated in this extract was that of personal offence; but it seems to have been applicable to of fences in general. It is also proper to observe the understood effect of such private censure. Now, the condition of a man thus chidden or reproved is this, He hides himself, and keeps himself at home as one ashamed, that he may not see his face who shamed him; nor does he stand before him with his head uncovered. He abates also of his laughter, and of his words, and of his business, and makes himself sad before those that see him; but there is no need for him to withdraw himself from men, but he may eat and drink with them, and salute them. Nor need he to please him that reproved him; nor needs he absolution; but when he hath taken the reproof upon him, and the time is expired, he is free." 3. The next step in this ascending series carries us into the synodicum or eldership: and before entering on any description of the process here, it is necessary to observe, that criminal cases were dealt with apart, and according to the judicial law, and that the account about to be given does not apply to them; and secondly, that besides the cases which had previously been dealt with in private, others no doubt were added. Supposing, then, a case brought forward, from whatever cause, the eldership might, and sometimes did, warn and admonish in private; but supposing a process to commence, they first summoned the scandalous person to appear before them; and in ordinary cases, and he failing to appear, the summons was repeated a second and third time; and if he still failed to appear, he was brought under niddui—the lesser excommunication: but suppose him to appear, the elders seem to have dealt with him for about a week, with a view to bring him to a sense of duty; and if this did not serve, they censured him publicly, in presence of the congregation, and put him under niddui for thirty days,-during which the members were understood to use their influence to bring him to repentance; and if, at the end of the thirty days, he was still impenitent, he was shammatized, or laid under a curse, for thirty more; and if he still proved impenitent, he was anathematized, or wholly separated from the congregation; and in these circumstances, he was not allowed to enter the syna. gogue, no member of the synagogue, beyond his own family, was allowed to keep company with him, except in the most general or necessary things, and he was altogether regarded as a heathen. 4. And now, with regard to the rules of judgment, these seem to have been of two kinds. First there were certain general rules which appear to have been laid down by the Sanhedrim, and acted on throughout all the synagogues, such as that every publican should be held as an excommunicated person. "A religious man who becomes a publican, is to be driven out of the society of religion." And the rule noticed in the Gos pel of John, (ix. 22,) appears to have been of this class, The Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue." And then, there were classes of offences, on account of which discipline was to be proceeded with, and which might terminate in excommunication, if due submission did not prevent. 46 5. But, before concluding this head, we must advert to a few of those principles which it brings so promi nently before us. One of these is the end sought by discipline, namely, the amendment of the offender. And we notice this the rather that it occupies so important a place in the writings of the New Testament, and as applicable to the Christian Church. "How oft," said Peter, "shall my brother sin against me and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times, but, until seventy times seven." Matt. xviii. 21, 22. This is a most important principle. It proceeds upon a deep knowledge of human nature, and is in full accordance with the spirit of the Gospel. For, only convince a man that it is his good you are seeking, and no vindictive or merely judicial purpose of your own, and you will therewith find access to his heart. And only keep this object steadily in view, and discipline can never degenerate, either into empty form, or into a hated instrument of mere shame and penance. Another of these is discovered in the process itself. indeed, as early as the reign of the Emperor Theodo- It is exceedingly wise, that offences, especially of in- | period at which the Inquisition was founded. We find, advertence, and where the general character remains good, should be at first dealt with in private and unofficially. There is something in the mere warning of a friend of one who is known to be a friend—and who admonishes under the cover of confidential secrecy, which will find its way to hearts that would otherwise resist every interference. Then it is clearly the duty of such a friend to do so. It is certainly not the duty of all who call themselves friends, and who will be ever officially offering their advice. For the very presence of such a tendency ought to warn such of their incompetence. But still there are friends, who know and have a right to know, that they enjoy the confidence of such as stand in need of being admonished. And above all, we have the command of Christ, and almost in the very language of the synagogue. Moreover, if thy brother shall trespass against thee, "Go and tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother.” Matt. xviii. 15. There is another principle which all will admit to be powerful, and which is also scriptural, we mean the employment of public opinion, not the opinion of the world, but of the Church. "And if any man obey not our word by this epistle," says Paul, 64 note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother." 2 Thess. iii. 14, 15. There are two things essential to the effective employment of this principle, and both of these were secured in the ancient synagogue. In the first place, obstinate offenders were made known to the congregation, and the congregation itself was made a party to the discipline. And, secondly, the members of the congregation followed out the discipline of the synagogue, by abstaining from the society of the scandalous person. And there is yet one other noticeable principle, namely, the separating of impenitent offenders from the society of professors. The object here, is not repentance. That is supposed to be hopeless. The object now contemplated, is the prevention of infecting others. And this may as well take place in cases of habitual vice, as in those of heterodox opinions. And to this also the same apostle refers, when he says, "Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump." And again," If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat." 1 Cor. v. 6, 11. THE INQUISITION. It is our intention to give a short account of the intro- Historians are by no means agreed about the exact Various causes contributed to increase the severity of the proceedings against heretics. Excommunication, which at first was regarded as no more than exclusion from the privileges of the Church, gradually came to be considered a brand of public infamy which ought to shut out its unhappy victims from all participation in the rights of citizenship. The miserable beings who were struck with this spiritual thunder were thought to be no longer entitled to the compassion of their race, but to be cast out from society as objects at once of Divine execration and human abhorrence. The prejudices of mankind came thus to be arrayed upon the side of persecution, and the kindly sympathies of our nature, which ever prompt us to succour the oppressed, were checked as rebellious thoughts against the majesty of heaven's justice. He who was known to pity a heretic became exposed to suspicion; he who assisted one participated in his crime, and was compelled to share his doom. Nor were the Popes averse to avail themselves of these prejudices. All they wanted was the power to interfere with effect. With this also a series of favourable events gradually invested them. The Crusades, in addition to their effect in weakening the great sovereigns of Europe, many of whom were decidedly hostile to the Pope's pretensions to universal dominion, perverted in the minds of men, the essential principles of justice, humanity, and religion, by fostering the false idea, that to fight for the Church was the surest passport to heaven. Of this delusive belief, the Papacy made ample use in extending and consolidating its already overgrown power. To men whose principles were thus depraved, there wanted but the slightest symptom of hostility to any of the received dogmas of the Church, to rouse into fury the strongest passions of their nature. The clergy needed but to raise the cry, "the |