and degree pernicious, how harmless soever it may appear to many. We do not find, for instance, that the rich man in the parable had any view of encroaching on the rights of others, or of oppressing or injuring the poor. We do not even find that he contemplated increasing his own possessions by laying, through purchase, field to field, and house to house. He appears to have been satisfied with the abundance that he had obtained, so far as the mere means of procuring ease and enjoyment were concerned. The mind acquiescing in the sufficiency of actual possessions, all the feelings and wishes of his heart were embodied and expressed in the words, "Soul, thou hast much goods laid up for many years: take thine ease; eat, drink, and be merry." Our blessed Saviour, in delineating such at character, may have had in view a confirmed Sadducee, or Jewish Epicurean, with whom pleasure was the chief good, time the only season for enjoying it, and eternity nothing. But, alas, how great and how forcibly represented was the rich man's disappointment! God said unto him, "Thou fool, this night thy soul shall be required of thee; then whose shall those things be which thou hast provided?" Instead of, " thy soul shall be required of thee," the margin of our larger Bibles offers, as a translation of the passage, whose shall those things be which thou hast | and useless life must always be in some way provided? So is he that layeth up treasure for himself, and is not rich toward God." In this parable we find represented a man of landed property cultivating his own estate; one already rich, yet whose ground produced crops so abundant as to distress him because of his want of room in which to store them. In this dilemma he resolves on pulling down his insufficient barns and constructing larger. He purposes, moreover, to cease toiling, and retire as soon as he shall have provided properly for the reception of his abundance. Well, it may be asked, is there any thing wrong in all this? When man by his honest labour has accomplished the object of that labour, having attained competence, or moderate affluence, is he blamable if he purpose to pass in leisure the remaining hours of an uncertain life? Certainly not, if he acknowledge God as the author and source of all good, and the gracious giver of what he has obtained; and resolve, as he has nothing but what he did receive, freely to communicate, in every good way, of his earthly abundance for the promotion of the spiritual as well as temporal happiness of his fellow-creatures. But the rich man in the parable did no such thing. We find him, first, full of perplexity how he should bestow, or rather hoard his abundance; then resolving on an enlargement of his store-houses; and, next, is he thanking God, with an expressly formed pur-" do they require thy soul" this night do pose and determination of glorifying God by a proper use of his wealth? No; in all his thoughts God has evidently no place; only to prolonged selfish enjoyment in ease and indolence does he look forward. Full of self-gratulation at his good fortune, recognising in it no other hand than his own, his words are, "Soul, thou hast much goods laid up for many years; eat, drink, and be merry." The one thing needful for man, with reference to the well-being of his undying part, the soul, in eternity, is true, lively, active, good-doing, evil-abhorring religious principle, arising from a true and living faith; or, to express the same thing in Scripture language, that "faith which worketh by love.' But this true operative religious principle the rich man in the parable had not. Let us, however, observe, that it is on account of this deficiency that he is represented as cut off from life and hope. We do not find him, any more than his fellow rich man of whom we read in the parable where the poor beggar Lazarus is introduced, charged with crime, vice, or positive wickedness of any kind. Nor do we find him purposing to avail himself of his large possessions in any way hurtful to his neighbours, further than that the example of an indolent, luxurious, they require thy soul; that is, this night do the angels or messengers of death require thy soul. And a similar form of expression occurs in the 16th chapter of this gospel, where Christ, after exhorting his hearers to "make to themselves friends of the mammon of unrighteousness," that is, to use riches for good and benevolent purposes, adds this as a reason, "that when ye fail, they" the heavenly messengers, deputed for the parting soul," may receive you into everlasting habitations." The rich man contemplated no such use of his own wealth; and the decree went forth that transferred it to his heirs, and himself to the judgment-seat of God. "So," our blessed Lord sums up with declaring, "is he that layeth up treasure for himself, and is not rich toward God." What a warning is here given to mankind! The words shew the constant liability of those whose sole anxiety is to amass earthly riches, or to enjoy earthly pleasure, to sudden and irretrievable destruction. So far from riches having any power to prolong life, or to soften the bitterness of death, the possession of them but too often does, and always, if they be abused, will tend, to shorten the one and aggravate the other. Had the rich man, instead of looking forward to many years of bodily indulgence, formed plans of being and doing good; had he, instead of "soul, take thine ease," said, "soul, full of faith, be active in the service of God and man," his useful life might have been much, comparatively, prolonged; or, at least, he would have escaped the charge of being altogether an unworthy steward. : It has been already hinted that there are numbers whose character answers to that of the rich man in the parable; who are so eagerly bent either on securing the means of purchasing earthly enjoyment, or appropriating to the purchase wealth actually acquired, as to lose sight, or nearly so, of their own liabilities to death, and of all the dread considerations which that liability involves. But what says our Lord in his sermon on the mount?" Lay not up for yourselves treasures upon earth, where moth and rust do corrupt, and where thieves break through and steal but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal?" And does not the blessed Speaker, in another part of the same sermon, thus forbid all undue anxiety about earthly possessions or comforts? "Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? for after all these things do the Gentiles" (in those days benighted unbelievers) "seek for your heavenly Father knoweth that ye have need of these things"of, that is, a competent supply of food, drink, and raiment" "But seek ye first"-meaning chiefly, above every other thing-" the kingdom of God, and his righteousness; and all these things shall be added unto you." Thus did our Lord press on his disciples, thus still, in the Gospel, does he press on all, the great importance of seeking treasures that cannot perish with the using, or even be lost at death. "The world passeth away, and the lust thereof; but he that doeth the will of God abideth for ever." Thus does he put the children of men on their guard, not against a prudent forecast, but against unavailing cares about worldly objects. Thus does he assure us, that if we seek after his favour, if we seek to be subjects, and practise the righteousness of his kingdom, he will not suffer us to go without necessary supplies of even earthly things. How wrong, then, how dangerous, is that anxious, that with God heart-dividing, that from God heart-estranging care, which, alas, absorbs so many, rendering them slaves to the world, and fearfully increasing their sin! Instead of which they ought to be hungerers and thirsters after that righteousness which is by faith, even the righteousness of.Christ, which, while, as it is Christ's, it en wraps and shields the believer, must be by that believer humbly but faithfully followed after. It is, indeed, equally strange and lamentable to observe man often so bent on the acquisition or on the enjoyment of the things of earth, as to overlook almost wholly the interests of his soul. To the former, uncertainty and dissatisfaction always attach. The pursuit of worldly prosperity is often unsuccessful. Instead of wealth, the bitterness of disappointed hope is frequently the only harvest reaped by the eager prosecutor of schemes for worldly advantage. And if the fondly pursued object be attained, if riches pour in, and the repositories of wealth even need enlargement, dissatisfaction must be experienced in the possession and in the use of what has been attained in its use, that is to say, with respect to all such gratifications and enjoyments as have respect to this world only. On all such gratifications and enjoyments a character as unsubstantial as it is fleeting is markedly impressed; so that even they who have attained wealth without any sacrifice of principle, and use it without liability to accusation on the score of either covetousness or sinful indulgence, must still be sensible of a void, which neither riches, nor any thing purchasable with riches, can fill. Man cannot, in short, be truly happy or satisfied apart from God. Let hypocrites or visionaries say what they may, our peace, our comfort, our happiness, even in this life, will, if our mind be clear, and neither our heart be hardened, nor our conscience seared, be in exact proportion to our living a life of faith on the Son of God, and of conformity to the requirements of the Gospel. Besides, how short and fleeting is man's existence on earth! how uncertain the actual length of even its brief duration! If, instead of receiving with humble but hearty faith that Gospel which is the word of life eternal, as Jesus is himself the Author of that life to all that believe in him; and if, instead of, with the aid of his Spirit humbly depended on and earnestly besought, endeavouring to follow his holy and righteous example, we suffer ourselves to be engrossed by schemes of worldly profit or advantage of any kind; or by self-indulgence, whether prospective or actual, at what a risk, what a tremendous risk, will all this be done! This night, or at no distant time, the soul of such a one may be required of him; and then whose shall be his acquired riches, or what the result of his plans and anticipations? Let Christ's awful words, "thou fool," considered in their full import, answer the latter and most momentous question. Fool! why? Because thou hast valued the good things of time more than blessedness in eternity; hast made provision for thy body rather than for thy soul; art ད་ therefore poor-ruinously, destructively for thyself,-poor towards God! Fool, because thy soul has been so wrapped up in the indulgence of the natural man, that thou hast not longed for those spiritual enjoyments which are the portion of God's people here, and are the foretaste of the imperishable enjoyments laid up for them hereafter. But may God, for his beloved Son our Redeemer's sake, grant that we, full of that faith in Christ which overcometh the world, may use temporal good things without abusing them, living and dying repentant, humble, and obedient. Be unwearied, brethren, in prayer for the Holy Spirit to guide you into all truth, renew you in the spirit of your mind, and seal you as Christ's own unto the day of perfected redemption. THE CHRISTIAN MOTHER.-No. I. THE influence which a mother possesses over the character of her children is acknowledged by all who have made early education the subject of their study. Indeed, the effect of that influence, for good or evil, on the conduct and habits of young persons, is so universally perceptible, that its existence cannot reasonably be disputed. Yet it may be doubted whether mothers themselves are always sufficiently sensible of their own power, or sufficiently careful to use it to the best advantage. With respect to the lower classes of women, occupied as they are by their daily toil, unenlightened by education, and too often destitute of religious principle, it is, perhaps, scarcely to be expected that they should be sufficiently impressed with the greatness of their own responsibility. Such women, being ignorant of the weight of influence necessarily attached to the maternal character even under the most unfavourable circumstances, are manifestly incapable of rightly fulfilling their duty as mothers, even supposing them to be sincerely anxious for the welfare of their children. They need, first, the religious principle, without which no duty can be acceptably performed; and next, that degree of intellectual culture without which even the best intentions will seldom be judiciously carried into effect. Far different is the position of the educated Christian mother. A talent of immense value is committed to her; and one which she cannot "hide," or lay up in inactivity. Her influence upon the minds and characters of her children must be felt, beneficially or otherwise; and she cannot surely forget that it is an influence unbounded by the limits of time—an influence, the effects of which, upon the happiness or misery of her children, may stretch forward into the depths of eternity. It is most true that education, both moral and intellectual, is an experimental science; and it is equally true that it is a science in which great advances have, of late years, been made. It is unquestionably the duty of every mother to make herself, according to her abilities and opportunities, acquainted with the more important works which have been written on this most interesting subject, to the end that she may be the better qualified to try her own experiments, and to form her own conclusions. But, as it cannot be doubted that there are many pious and well-informed mothers, who, however anxious they may be to conduct aright the education of their children, have neither the means nor the leisure to consult many books upon the subject; so, we may be assured, that the assistance of a great variety of books (implying, of course, the means to procure them, and the talents and leisure required to profit by them), however valuable and desirable it may often be, is yet not essential to success in this most important undertaking. One book there is within the reach of all, which not only lays down the principles on which alone Christian education can be successfully conducted, but likewise furnishes examples of success or failure, according as those principles have been followed or neglected. The Bible does not, indeed, contain any regular treatise or dissertation on the duties of parents in general, or of mothers in particular, any more than it contains regular treatises or discourses concerning faith, or patience, or self-denial, or any other Christian duty; but it lays down the only effective principles, and exhibits both examples and warnings. Above all, it furnishes adequate motives. Philosophers may write, and write most eloquently, concerning the dignity and interest of such an occupation as that of training for immortal existence the little new-born babe, who, notwithstanding its apparent weakness both of body and mind, is yet endowed with a capacity for endless progressive improvement, and with intellectual powers only "a little lower than the angels ;" but it is easier to expatiate on the dignity of such an undertaking, than to communicate the patient self-denial necessary for its success. Self-denial is eminently a Christian virtue; a virtue based on Christian principles, and altogether opposed to the bent of the fallen nature of man; and of Christian principles the Bible is the only repertory. Philosophy may perhaps produce imitations of some particular virtues; but nothing short of Christian principles can produce the reality, not of some, but of all. Here, then, we are on safe ground. The great, the essential requisite for all who engage in the work of Christian education, is a sincere belief in the great doctrines of revelation. These doctrines are, the fallen state of man by nature, and his consequent disinclination to whatever is really holy and | good-and his restoration (if restored at all) to the favour and image of God solely for the sake of the merits of the Redeemer, and by faith in him. Many other truths of immense importance are revealed in the sacred Scriptures; but these are the great distinguishing principles of Christianity; and it must be obvious that they lie at the very foundation of a Christian system of education. On the fact of their being believed or rejected, the whole style and form of the superstructure must depend. If I believe that the child whose education is committed to me is naturally inclined to all that is good, why should I sedulously inculcate upon him self-denial, or submission to the will of God, or forgiveness of injuries, or any other eminently Christian duty? Such a child would need no self-denial, for his inclination would be only towards goodness-he would need no exhortation to submit cheerfully to the will of God, for he could only | think of God as the Almighty Benefactor who had created him holy and happy; and as to forgiveness of injuries, besides that his heart would naturally overflow with love to his fellow-creatures, there would, in point of fact, supposing all persons to be born with holy tempers and dispositions, be very few injuries to forgive. But it is useless to pursue this pleasing dream. The real state of things is mournfully different. The newborn cherub which the mother clasps with rapture to her bosom, and on which she gazes till she almost believes that its little heavenly face can never be disfigured by a trace of sinful passion, is nevertheless by nature a fallen creature; and is to be considered and treated as such during the whole course of its future training and instruction. Any system of education which is not based upon this belief, however specious and ingenious it may be, or however illustrious the names of its authors and supporters, is yet radically defective and false. But besides laying down principles, the Bible likewise furnishes examples and illustrations; and that in an abundance and minuteness which may well astonish those who have never studied it with an especial view to this subject. It would not be too much to affirm that a complete system of Christian education, so far as regards the moral treatment, the culture of the heart and affections of a child, might be drawn from it. But this paper is already too long. In some future numbers I purpose to pursue the subject; and hope to shew that the Christian mother, although prevented by adverse circumstances from profiting by the many valuable works on education which have, of late years, been produced, may yet be "thoroughly furnished" for her important duties by a diligent study of that Book which is able to make both herself and her children "wise unto salvation." WICLIF.* THE most memorable circumstance of Wiclif's history has now to be noticed. His last labour, the translation of the Bible, crowns all the rest. We thank him because, in England's name, he withstood the power and rebuked the haughtiness of Rome at a time when her decrees were scarcely questioned. We admire the bold hand which stripped off the disguises of a dominant and corrupted priesthood, and laid bare their deformities to the eyes of a deluded people. We take pleasure in the thought that, at a period when ministerial fidelity and diligence, according to the scriptural standard, were almost unknown, God gave to the men who lived in this place before us "a pastor after his heart, to feed them with knowledge and understanding." But not for all these do we inscribe his name with thankfulness on our walls, or come forth ourselves from our scattered homes to do him honour. There is a yet nobler achievement which we this day commemorate; one for which Englishmen shall bless his name while their language lasts. Ile was the first to lay open to common men the treasure contained in the holy Scriptures, to break the spell of priestcraft by depriving its abettors of their monopoly of sacred From a Sermon preached in Lutterworth Church, on occasion of the erection of a monument to the memory of the reformer, by the Rev. J. H. Gurney, M.A., Curate. knowledge, and at once to proclaim the truth, and act upon it, that, as all men should be judged out of the book of God, so it belonged to all to read and search it for themselves. Against the opposite error, that of withholding from some what is spoken to all and needful for all, he thus protests in one of his treatises, beginning with this pithy announcement," the office of curates is ordained of God; few do it well, and many full evil; therefore test we their defaults, with God's help." One of their defaults he describes as follows: "they are antichrists, hindering Christian men from knowing their belief of holy writ; for they cry openly that secular men should not intermeddle with the Gospel, to read it in modern tongue, but listen to their spiritual father's teaching, and do after him in all things. But this is expressly against God's teaching; for God commandeth generally to each layman that he have God's commands before him, and teach them to his children. And St. Peter biddeth Christians to be ready to give reason of their faith, and to teach each man that asketh it. And God commandeth his priests to preach the Gospel to each man; and the wisdom is that all men should know it, and rule their lives thereafter. Why should worldly priests forbid secular men to speak of the Gospel and God's commands, since God giveth them naturally great understanding, and great desire to know God and to love him? For the more goodness they know of God, the more they shall love him." Vain, however, would have been this avowal of the layman's liberty to read the Scriptures, if he had been left without the power to read them. Little doth it comfort the starving beggar to be told that the earth yields its plenty for all, if its fruits be gathered up in barns to which entrance is denied him; and such comfort, and no better, would have been this which was dispensed to our fathers, if the man who vindicated their rights had not also bestirred himself to supply their wants. But he told them they were free to eat of the bread of life; and his own hand supplied it. He brought the book of God out of its hiding-place, and read it in the ears of all the people. Englishmen were at last permitted to read in their own tongue the wonders of creation, the mysterious dealings of providence, the law of purity and righteousness, the promises of a Saviour so precious to the ancient saints, Christ's coming in the flesh, the words he spake, the deeds he wrought, the death he died, the victory he gained, the blessings purchased for his people, the rule he has made binding on them, the gracious help provided for them in their pilgrimage, the glory that awaits them when they reach their Father's house-all this became henceforth common property; not the priest's, to deal out in scanty measure at his will, or pervert and misinterpret for his gain; but the people's too, to guide them in their wanderings, to comfort them in their sorrows, to bring God, as a friend and counsellor to their very homes. True, for a time the gift was only half complete because, while the art of printing was unknown, and their price placed them beyond the reach of all but copies of the Scriptures were multiplied by the pen, the wealthier classes;-true, the battle had yet to be fought for the people's most sacred rights, since the Church did not quietly yield her vantage-ground, but persuaded princes to join her in the attempt to wrest from the laity their new-found treasure. Much, therefore, still remained undone, which was nobly supplied in a later age by men like-minded with our reformer, to whom man's favour and threatenings were alike insignificant, when set in the scale against God's command and their brethren's profit. But a beginning was made; the most important step was taken; for "Translation it is (to quote the language of King James's translators) that openeth the window to let in the light; that breaketh the shell, that we may eat the kernel; that putteth aside the curtain, that we may look into the most holy place; that removeth the cover of the well, that we may come by the water." Nor let it be thought that the fruit of our reformer's last and noblest enterprise was scanty, because it was not immediately apparent. We do not argue, when for a little week only the seed has been buried in the earth, that the tiller has wasted both time and substance because not a single blade is seen above the ground. Months must pass; the sun must give its heat, and the rains their freshness; the various elements and powers of nature must all combine their virtues, and work as their Maker bids them; and then, when autumn comes, and plenty with it, all will allow, not only that harvest has followed seedtime, as God said it should, but that the seed hath produced the harvest; and that to the sower, yet more than to the reaper, our thanks are due. And who shall say that the Reformation was not the produce of that scattering of the word of God, which ensued when it was once in a form in which all could understand it, and many could read it? Shall we give our praise without grudging to those who joined the cry for spiritual liberty when it was echoed by a thousand voices, and bestow only a passing compliment on the man who furnished them with their weapons, and taught them to feel their rights? The leaven which his hands had hidden in the very hearts of England's noblest sons wrought silently but surely. In the age that immediately succeeded, when the Church began to collect its might and pour out its wrath; when the fires were already kindled through which so many of God's choicest saints were to pass on their way to glory, we find they were Wiclif's writings that were most eagerly sought after, and Wiclif's followers who became the mark for persecution. The enemy rated him at his proper worth; and let not his friends do less. It was a memorable saying of John of Gaunt's, Wiclif's friend and patron, when it was proposed in parliament, shortly after the reformer's death, that his translation of the Scriptures should be suppressed by law, "We will not be the dregs of all, seeing that other nations have the law of God, which is the law of our faith, written in their own language." We speak it not boastfully, but with the deepest thankfulness to the Giver of all our mercies, who lifteth up and casteth down nations at his pleasure, when we say that, instead of being the dregs of all, we might rather be called the flower of all; but we shall mistake if we give ourselves, and not God, the glory. We shall risk the forfeiture of all our privileges, if, while we praise the machinery of our government, the genius of our laws, and the spirit of resolution and enterprise that belongs to our national character, we forget to take this circumstance into account, that for centuries God's pure word has been freely circulated, and Christ's blessed Gospel freely preached, in the midst of us. This it is that has purified our moral atmosphere, given a manly and healthful tone to our councils, cemented together the social fabric, and diffused order, and peace, and happiness so largely throughout our vast community. To all these we point, as our townsman's noblest monument; not one of all of them do we esteem unconnected with the subject of the day. But, while we look abroad, and find blessings scattered thickly over our land, which we trace up directly to God as the giver, and connect with that national allegiance to him which through mercy we have maintained, in that which belongs to the inner man we find matter for deeper and more solemn thankfulness. The child of God has for his portion hope, and peace, and joy; and whence but from the Bible hath he obtained them? The man who knows not God has doubts that sometimes haunt him, passions that frequently torment him, desires in his most thoughtful moments at least kindled within him, which he is sure this world has not satisfied and cannot satisfy; and what shall allay his fears, and what shall restrain his lusts, and what shall supply to his crav ing and immortal soul its proper nourishment, but the truth-telling, life-giving, heart-subduing word of God? My brethren, I would that our assembly of to-day might be taken as our united testimony to the value of that message which comes to us from heaven. I would that, one and all, we might test our real love for the Bible by inquiring what denial and sacrifice it would be to us to part with that which holy men have lived and died to impart to us. Would the loss of every other possession seem as nothing, compared with separation from that? Would the gloom of a prison, think you, seem lighter to us with the Bible for our company, than open day and unrestricted liberty without it? Such, we know, has been the judgment of God's most faithful saints, when the time of trial came. Life they could give up cheerfully, because they "desired to depart and be with Christ," but the word of life they could not bear to quit; so lost would they feel, if their chart were gone; so weak in the hour of conflict, if the sword of the Spirit were no longer by their side. My brethren, it is easy to go 30 far with them as to honour those whom they honoured; but, remember, we must serve the God they served, must follow the Saviour as they followed him, must overcome the world even as they did, must lay up our treasure where they laid up and found theirs. Piety is something more than admiration, even to enthusiasm, of departed worth. Christian faith and hope are rarer and more precious things than sympathy with some who have laboured zealously for our good. We learn from high authority that men may build the sepulchres of prophets, and yet hate and persecute the saints. History teaches us that when Christendom poured forth its armies to kiss the ground which had been trodden by the foot of the Son of God, they came back proud and worldly as they went. And our own feelings, in like manner, may go along with the ceremony of to-day, though the coldness and torpor of our spiritual affections may altogether incapacitate us from estimating aright the solemn interest which really belongs to it. The terms of the Christian service are not hard; but then, remember, they are peremptory and unyielding. “If any man will come after me, let him deny himself, and take up his cross daily, and follow me." The Saviour's yoke is light and easy to all his true followers; yet that yoke, remember, must be borne, and all that the Gospel forbids must be laid aside. Take upon you that yoke and service, and you shall be held "in everlasting remembrance." Not that your name shall surely be the theme of praise in coming ages; not that the monumental tablet shall record concerning all of you that the world is your debtor, and that your hands have sown what hath ripened into a glorious harvest :-it may be that the lowliest grave shall cover you, and no trace remain, when a few years are past, of your memory or deeds; but your name shall stand in the pages of the book of life; and though on earth your place should be among the meanest of the sons of men, a crown of glory, a share in the saints' incorruptible inheritance, a place near the throne of God, shall be your portion in heaven. CANADA.* IN 1819 the number [of emigrants] rose at once, from a very gradual increase previously, to the large num • From The Stewart Missions, &c. edited by the Rev. W. J. D. Waddilove, M.A. London, Hatchard, 1838. A little book which we cordially recommend to our readers. Some few of the documents and letters contained in it have, chiefly by the kindness of Mr. Waddilove, appeared in our pages, and, we trust, will lead many to make themselves fully acquainted, from this volume, with the destitution of our fellow-subjects in Canada, the zeal and apostolic labours of the late admirable Bishop of Quebec, and the necessity laid on British Christians of maintaining the Gospel in our western colonies.-ED. |