IMPORTANCE OF DISTINCT IMPRESSIONS.

MARCH 24.

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For if the trumpet give an uncertain sound, who shall prepare himself to the battle? So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. A man shall be commended according to his wisdom.

THE importance of distinct impressions on the subjects of religion, cannot be overstated. Partial twilight views, while they overlook all the delicate shades and nice distinctions, fail also in discovering those circumstances on which fundamental truths rest. What certainty can ever be attained, what just confidence can ever be possessed without clear, well defined impressions? Beginning at the first rudiments, we must ascend by the slow process of discovery and experience, before we need flatter ourselves as being in the actual possession of primary principles. We want knowledge. Our minds cannot revolve on the poles of truth without knowledge. "Get understanding," was the wise man's direction, and we cannot follow it too industriously. Knowledge is the food of the thoughts. It enables us to detect the sophist and to approve what is accurate. Its acquisition gives to the mind that quick and clear sight, which keeps the understanding steady amid conflicting theories. Without knowledge we cannot establish those general axioms, which are the supporting pillars of improvement. Well established knowledge defends us from those verbal distinctions, made, at pleasure, in learned and arbitrarily invented terms, and which serve but to entangle simple truth. Whatever we undertake to study, we should study thoroughly, and perseveringly. There is a dextrous management of equivocal words, which nothing but sophistry needs. Knowledge consists in perceiving the natural position of things, their relations, powers and tendencies. Nothing but reflection and experience will reach that truth which lies embedded in the nature of things. But when clear and just conceptions are acquired, the progress of the mind is rapid, safe and inspiring.

The New Testament contains fundamental verities expressed in plain, unequivocal terms. Above all other subjects, we need distinct impressions in theology. Without them, the bible lies peculiarly open to misconstruction. Theology, containing the knowledge of God and his creatures, our duty to him and our fellow men, our present situation and our eternal progress, ought surely to be well understood. The works of nature and the words of revelation display it to mankind in characters so large and visible, that the most necessary parts may be clearly discerned. It is that science which would greatly enlarge men's minds if it was studied with that freedom, love of truth, and charity which it teaches. When comprehensive views of it prevail, there will be an end of strife, malignity and narrow impositions; and one man's understanding will not be made the rule and measure of another's.

Let us seek, by calm and patient scrutiny, to settle our convictions of gospel truth. We cannot be too anxious in our search of those fundamental principles in which all others have their consistency. 'Love your neighbour as yourself,' is one, and it is broad enough to determine all the cases of social morality.-These primary truths are like the lights of heaven, not only beautiful in themselves, but give light and evidence to other things.

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PUBLIC AND DOMESTIC CHARACTER OF JESUS CHRIST.

MARCH 25.

Then saith he to the disciple; Behold thy mother.

NEVER was a character at the same time so commanding and natural, so resplendent and pleasing, so amiable and venerable, as that of Christ. There is a peculiar contrast in it between an awful dignity and majesty, and the most engaging loveliness, urbanity and softness. He now converses with prophets, lawgivers, and angels; and the next instant he meekly endures the dulness of his disciples, and the blasphemies and rage of the multitude. He now calls himself greater than Solomon; one who can command legions of angels; the giver of life to whomsoever he will; the Son of God who shall sit on his glorious throne to judge the world. At other times, we see him embracing young children; not lifting up his voice in the streets; not breaking the bruised reed, nor quenching the smoking flax; calling his disciples not servants, but friends and brethren; and comforting them with an exuberant and parental affection. Let us pause an instant, and fill our minds with the idea of one who knew all things, heavenly and earthly; searched and laid open the inmost recesses of the heart; rectified every prejudice, and removed every mistake of a moral and religious kind; by a word exercised power over all nature; penetrated the hidden events of futurity; gave promises of admission into a happy immortality; had the keys of life and death; claimed an union with the Father, and yet was pious, mild, gentle, humble, affable, social, benevolent, friendly, affectionate. Such a character is fairer than the morning-star. Each separate virtue is made stronger by opposition and contrast; and the union of so many virtues forms a brightness, which fitly represents the glory of that God who is invisible, who dwelleth in the light which no man can approach unto, whom no man hath seen or can see.

Have you thought of the domestic character of Jesus Christ? He ministered to the benefit of others, not only in public, but in private, and in all his social intercourse. The apostles were his family and mark his constant, his affectionate attention to them! When retired to a mountain, when walking by the way, or when resting at the house of a friend, he was still instructing his family. "When they were alone he expounded all things to his disciples;" he taught them as they were "able to bear it ;" and opened their understanding, that they might "understand the Scriptures."-Parents, does not this suggest something useful to you? Minister to your families; talk to your children and servants about their sins, their souls, and the Saviour; instil into their minds christian principles, and labour to impress these principles on their hearts; admonish them of that which is evil, encourage them in that which is good, and ever go before them; lead the way in what is laudable and right. They hear these exhortations given to you: what must they think if you disregard them? They must perceive that your duty is neglected; and can you wonder if they neglect theirs? You feel your obligation. May you resolve, and have grace with affectionate readiness to comply with it.

The labours of his life were love,

By his example let us move.

There is that maketh himself poor, yet hath great riches.-How much better is it to get wisdom than gold; and to get understanding, rather to be chosen than silver.

Ask the pious poor man, whose heart is the abode of a holy spirit, of peaceful thoughts, and the joys of a good conscience; ask him, if he would exchange his condition for one which possesses, as a substitute for all these delightful emotions, whatever the world has to impart of comfort and satisfaction? Small is the hazard we run in asserting, that he would start with abhorrence from the offer. He cannot thus forego the great for the little, the favour of God for the congratulations of men, the hope of unfading bliss for the things which perish with the using. Connect with these statements the ingenuous pleasures which result from a life of usefulness, in the case of a poor but pious disciple of Jesus Christ. There are walks of usefulness which he is not permitted to occupy; having no means of gratifying his disposition to deliver the oppressed, to patronize rising merit, and by the seasonable and abundant dispersion of property, to cheer the hearts of widows and orphans. Is a poor christian, then, capable only of receiving good? Is he disqualified for doing good? Far from it. He pours around him the beneficent light of a pious example, and in various ways endeavours to promote the temporal comfort, and, above all, the everlasting salvation of men; and thus having, in one sense, comparatively nothing, he may be invested with the unrivalled privilege of making others rich. Thus he imitates his Saviour, contributes to the increase and prosperity of the christian church, and lives and dies with a consciousness and a hope, than which the divine munificence itself affords, in the scenes of mortality, nothing more glorious and delightful.

The messengers of the gospel are not sent to the houses of the rich, or the palaces of the noble ; but to the highways and hedges, where misery mourns, where poverty pines, and where despondency hides its head.

Where created comforts fail, when the fields yield no increase, weak faith is ready to say, I and my family shall perish; but christian faith will say, Be of good cheer-distrust not-"my bread shall be given me, my waters shall be sure ;" because a God of truth hath said it, whose is the earth, and the fulness thereof.

The world cannot show us a more exalted character than that of a truly religious philosopher, who delights to turn all things to the glory of God, who, from the objects of his sight, derives improvement to his mind, and in the glass of things temporal sees the image of things eternal. Let a man have all the world can give him, he is still miserable if he has a grovelling, unlettered, indevout mind. Let him have his gardens, his fields, his woods, and his lawns, for grandeur, ornament, plenty, and gratification; while at the same time God is not in all his thoughts and let another have neither field nor garden; let him only look at nature with an enlightened mind,—a mind which can see and adore the Creator in his works, can consider them as demonstrations of his power, his wisdom, his goodness, his truth-this man is greater, as well as happier, in his poverty, than the other in his riches. The one is but little higher than a beast, the other but little lower than an angel.

I will arise, and go to my father, and will say unto him, Father, I have sinned against heaven and before thee, and am not worthy to be called thy Son.

THE Conversion of a sinner, or the turning him from idol vanities and destructive habits, to truth, to reason and to piety, is every where in the scriptures represented as the greatest possible change. It is denominated, therefore, a new creation-a being born again —a resurrection—a passing from death to life. The apostate from truth is morally dead. Sin, voluntarily contracted, has gradually broken his connexion with the spiritual world, and he is accounted dead in trespasses and sins; that is, he is cut off from the sources of spiritual life, and utterly disabled to relish those employments or pleasures, which alone can render a spiritual being happy. Conversion is the sinner's own work; God helping his infirmities. He is told to ask, to seek and to knock; to put off the old man, and to put on the new; and when his right eye offends him, he is to pluck it out.

The parable of the prodigal son is a striking illustration of repentance and reformation, brought about by those natural means by which it must always be effected. Overwhelmed with grief, he exclaimed, sighing, What have I abandoned, and what have I found! O my father's house! habitation of abundance, peace and liberty, when shall I see thee again? Far from thee, an unhappy slave, tormented by the recollection of my sins, devoured by remorse, covered with shame, I languish, I droop, I die: here "I perish with hunger." Ah! "I will arise." Behold here the language of penitence; behold the first expression of the new heart which his reflections on his sad situation had just created in him. I will arise, I will deceive the vigilance of the cruel master who tyrannises over me; I will go out of this strange land, which is desolated by famine and death. "I will arise," in spite of the raillery of libertines, in spite of the revolt of my senses, in spite of the repugnancy of nature, in spite of the ascendancy of my passions. "I will arise," whatever it may cost me :-and what will it cost? What more have I to sacrifice? Alas! I have given every thing to the world; sin has deprived me of all: I have now nothing to offer but my tears, my griefs, and the confession of my crimes. Be it so; full of confidence, "I will arise and go." But where shall this unfortunate son, this afflicted sinner, take refuge? Does an asylum remain open for him? O where shall he go?

Can you ask such a question? He will go to his father: "I will arise, and go to my father." What go to that God whom he has insulted with so much audacity? Let him not deceive himself. No, he is no longer his father; is he not an avenging God? Let him rather dread his indignation. He only fears his aversion and his absence; he only fears that he may not sufficiently love him. But how shall he be able to soften him? Ah, you little know the power of genuine sorrow and heartfelt penitence it is stronger than the most inveterate habits: it breaks in pieces every chain; it is stronger than human respect-it braves it; it is stronger than death -it triumphs over it; it is stronger than the justice of God-it disarms it; it is stronger than the sovereign Judge-it converts him into a Father.

Day unto day utter eth speech, and night unto night sheweth knowledge.— Father, I thank thee that thou hast heard me.

In order to establish the truth of a divine providence, it is not necessary to deduce it from certain facts. Those who are fond of pointing out the precise cases wherein they imagine the immediate interposition of the Deity is discoverable, often run into the weakest and most injurious superstitions. It is impossible, unless we can look through the whole chain of remote connexions and final issues, to pronounce of any contingency, what is its ultimate tendency. That can only be done by an omniscient being. Yet the imperfection of our faculties does not prevent our aiming at truth within our reach. The laws of nature are God's continued agency, and all their effects are the dispensations of his providence.

Successful villainy and oppressed virtue do not prove that God remains an uninterposing spectator. Can it be proved, that prosperous iniquity has all those advantages which it appears to possess ; and that those events called evils, are really so ?-It is a noble saying of the philosopher cited by Seneca, that "there cannot be a more unhappy man than he who has never experienced adversity." There is nothing, perhaps, in which mankind are more apt to make false calculations than in the article both of their own and other's happiness.

The ancients rested on their doctrine of providence. Xenophon tells us, when Cyrus led out his army against the Assyrians, the word which he gave to his soldiers was "Jupiter the defender and conductor ;" and says the prince attributed every success to a providence. Timoleon believed every action to be under the influence of the gods; and Livy says, the first Scipio undertook no important affair without going to the capitol to implore assistance. Balbus the stoick, expressly declares for a particular providence; and Cicero imputes that superiour glory which attended the Roman nation singly to this animating persuasion. Every page of Homer's poems furnish proof of his convictions. "He is perpetually, says Pope, acknowledging the hand of God in all events, ascribing to that alone the victories, rewards and punishments of men. grand moral laid down at the entrance of his poem, 'The will of God was fulfilled,' runs through his whole work, and is with most remarkable care, put into the mouths of his greatest' and wisest persons.

The

Christians do not believe that God, by one act in the beginning, expelled himself from all care and interest in his creation; but that his eyes are in every place beholding the evil and the good. He watches even the sparrow as it falls; and his providence is asserted in the exact numbering of the hairs of our heads.-An overruling and all watchful providence is consonant to our ideas of the benevolence of the Deity; it is full of the most enlivening consolations. Who indeed would wish to be convinced, that he stands unguarded by that heavenly shield which can protect him against a malevolent world? The belief of a constant divine providence gives strength to our hopes and firmness to our resolutions-it subdues the insolence of prosperity and draws out the sting of affliction. In a word, it is like the golden branch to which Virgil's hero was directed, and affords the only secure support through the regions of darkness and sorrow.