Of a city or house "divided against itself not being able to stand," Matt. xii, 25. Of the necessity of "binding the strong man" before "entering into his house and spoiling his goods," Matt. xii, 29. Of the folly of "laying up for ourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal," Matt. vi, 19. Of the enemy who had maliciously sown tares among his neighbour's wheat, "and went his way," Matt. xiii, 25. Of the man who found a treasure in another's field, and cunningly sold all that he had, and "bought that field," Matt. xiii, 44. These instances may suffice.

Neither is it to the parables only, that we must look for our proofs. Many historical incidents in the Gospels and Acts speak the same language. Thus, when Christ would "have entered into a village of the Samaritans," they would not receive him; upon which his disciples James and John, who, no doubt, partook in the temper of the times, proposed that "fire should be commanded to come down from heaven and consume them," Luke ix, 52. Again, when Christ had offended the people of Nazareth by his preaching, they made no scruple of "rising up and thrusting him out of the city, and leading him unto the brow of the hill whereon the city was built, that they might cast him down headlong," Luke iv, 19; and, on another occasion, after he had been speaking in the temple at Jerusalem, "the Jews took up stones, to stone him, but he escaped out of their hands," John x, 31. Again, we are told of certain "Galileans whose blood Pilate had mingled with their sacrifices," Luke xiii, 1. And when our Lord was at last seized, it was by "a great multitude with swords

and staves," Matt. xxvi, 47, as in a country where nothing but brute force could avail to carry a warrant into execution. So again, Barabbas, whom the Jews would have released instead of Jesus, was one "who lay bound with them that had made insurrection with him, who had committed murder in the insurrection," Mark xv, 7. And when he was at length crucified, it was between two thieves. Let us trace the times somewhat farther, and we shall discover no amendment, but rather the contrary; as we learn from Josephus was the case on the nearer approach to the breaking out of the war. Thus Stephen is tumultuously stoned to death, Acts vii, 58. And "Saul made havoc of the church, entering into every house, and, taking men and women, committed them to prison," Acts viii, 3. But when Saul's own time came, that he should be persecuted, what a continued scene of violence and outrage is presented to us! Turn we to the twenty-first, twenty-second, and twenty-third chapters of the Acts of the Apostles. It might be Josephus that is speaking in them. Paul, on his coming to Jerusalem, is obliged to have recourse to a stratagem to conciliate the people, because "the multitude would needs come together, for they would hear that he was come." Still it was in vain. A hue and cry is raised against him by a few persons who had known him in Asia; and forthwith "all the city is moved, and the people run together, and take Paul, and draw him out of the temple." The Roman garrison gets under arms, and hastens to rescue Paul; but still it is needful that he be "borne of the soldiers for the violence of the people." He makes his defence. They, however, “cry out, and cast

off their clothes, and throw dust in the air." He is brought before the council, and the "high priest commands them that stand by him to strike him on the mouth." He now, with much dexterity, divides his enemies, by declaring himself a Pharisee, and a believer in the resurrection. This was enough to set them again by the ears: for then there arose a dissension between the Pharisees and Sadducees; and such was its fury, that "the captain, fearing lest Paul should be pulled in pieces by them, commands his soldiers to go down and take him by force from among them." No sooner is he rescued from the multitude, than forty persons or more, "bind themselves by a curse to kill him," when he should be next brought before the council. Intelligence of this plot, however, is conveyed to the captain of the guard, who determines to send him to Cæsarea, to Felix the governor. The escort necessary to attend this single prisoner to his place of destination, is no less than four hundred and seventy men, horse and foot; and as a farther measure of safety and precaution, they are ordered to set out at the third hour of the night. All these things are in strict agreement with the state of Judea as it is represented by Josephus. And it might be added, that, independently of such consideration, an argument for the truth of the Gospels and Acts results from the harmony which prevails throughout them all. But farther, a perusal of the writings of Josephus leaves another impression upon our minds,

that there was very considerable intercourse between Judea and Rome. To Rome we find causes and litigations very constantly referred. Thither are the Jews perpetually resorting in search of titles

and offices. There it is that they make known their grievances, explain their errors, supplicate pardons, set forth their claims to favour, and return their thanks. Neither are there wanting passages in the New Testament which would lead us to the same conclusion; rather, however, casually, by allusion, by an expression incidentally presenting itself, than by any direct communication on the subject.Hence we may discover, for instance, the propriety of that phrase so often occurring in the parables, and elsewhere, of men going for various purposes, "into a far country."

Thus we read, that "the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch," Mark xiii, 34.

And again, that “a certain nobleman went into a far country to receive for himself a kingdom and to return," Luke xix, 12. And again, that the prodigal son gathered all together, and took his journey into a far country," and there wasted his substance in riotous living," Luke xv, 13. And again, that " a certain householder planted a vineyard, and hedged it round about, and digged a wine press in it, and built a tower, and let it out to husbandmen, and went into a far country, Matt. xxi, 33. Moreover, it is probable that this political relationship of Judea to Rome, the seat of government, from whence all the honours and gainful posts were distributed, suggested the use of those metaphors, which abound in the New Testament, of "the kingdom of heaven," of "seeking the kingdom of heaven," of "giving the kingdom of heaven," and the like. All I mean to affirm is this, that such allusions,

and such figures of speech, would very naturally present themselves to a teacher situated as the gospel represents Christ to have been;

and therefore go to prove that such representation is the truth.--Blunt's Veracity of the Gospels and Acts of the Apostles.

In a large and populous village, in one of the hundreds, or wapen takes, of Yorkshire, a few miles distant from a very populous town well known for the manufacture of cutlery ware, lived a poor, but honest and pious man, whose Christian name was Jonathan. He was an afflicted man; and much paralyzed by disease. He had a wife, and two or three children, whose chief dependance in life was upon his small earnings. Jonathan was patient, industrious, and persevering in his efforts to provide for himself and for his household; all of whom were content with homely fare. At the time the writer of this account knew him, about twenty years ago, he might be from forty to fifty years of age. Among other occurrences of his life, I distinctly recollect the following, which he related to me :

During the time of harvest, while employed in gathering the fruits of the earth, he accidentally slipped from the top of a barley mow, and sprained one or both of his ankles; in consequence of which he was confined to his room and bed for some weeks. It is unnecessary to state, that, in the mean time, his family must have felt the loss of his weekly labour and income. His wife, on one occasion, went up stairs into his room weeping. "What is the matter?" said Jonathan; "what is distressing thee?" "Why, the children are crying for something to eat, and I have nothing to give them," was the affecting reply. "Hast thou faith in God?" asked

Jonathan. "Dost thou believe in his providence, and in his word? Has he not said, 'Bread shall be given thee, and thy water shall be sure?' Isa. xxxiii, 16. Kneel down," he continued, "at the bed side, and pray to God. Tell him how thy children are circumstanced; that they have no bread; that thou hast nothing wherewith to buy them any; and I will also pray. Who can tell what God may do? He heareth prayer.”

Jonathan and his wife mingled their prayers together. They made known their common wants to the Father of spirits; they pleaded his promises, and waited the result. Soon after a person came to the door with a loaf of bread. She came from a house in the immediate neighbourhood of Jonathan, the occupier of which was one of several branches of a family who were proprietors of very extensive iron works carried on in the village where Jonathan lived. The writer will not mention their names, although he could not do it but to their honour and praise. The family, generally, have long been distinguished for their opulence, and for the exercise of Christian benevolence. No sooner did the good woman receive the loaf of bread, than she ran to Jonathan to tell him how God had answered their prayer. "Now," said Jonathan, "before any thing else be done, kneel down at the bedside, and return thanks to God for having heard our prayer." She did so they praised His name toge

ther; and then ate their food with gladness, and with singleness of heart. Not many hours elapsed before another kind interposition of Providence presented itself. A second visiter brought them a joint of meat. When this was told Jonathan, he replied to his wife, "Aye! see! God is even better than his word! He promised bread, and he sends flesh in addition. Kneel down, and thank him again." Reader, this is an unvarnished tale. There is no colouring in it. The writer might have employed his pen to set it off; but truth wants no colouring. It is best seen in its own light. Three lessons he would wish to teach thee, whoever thou art, from this simple narrative-First, That thy chief dependance is upon God; and, from that consideration, learn to fear, and honour, and serve him. Sorrow and suffering are the portion of all: prepare to meet them. There is no friend on whom thou canst rely with implicit confidence but God. "Remember, now, therefore, thy Creator: thereby good shall come unto thee."

Learn, secondly, the importance and worth of prayer. We are taught in Scripture to ascribe an almost unlimited efficacy to prayer. We are encouraged in its exercise by many promises of acceptance and success. There is no religion without prayer, any more than there is life without respiration. Prayer was Jonathan's hope, his refuge, his salvation.

Learn, thirdly, the duty of thanksgiving to God for mercies received. "Were there not ten cleansed?" said Jesus Christ. "Where are the nine?" Only one of ten lepers was thankful to Him for curing their leprosy. Reader, be not an unthankful person. In every condition the Christian writes himself a

debtor to the Almighty; and there fore buries not the loving kindnesses of the Lord, either past or present, in the grave of a bad memory, as though the oldness of the date of any of them cancelled his obligations; but every renewed mercy he regards as a renewed indenture. "Bless the Lord, oh my soul," he says, "and forget not all his benefits." Perhaps it is not the least pleasing circumstance of Jonathan's conduct on the above occasion, that he would thank the Giver, before he would partake of the gift.

I will add one anecdote more of pious Jonathan. He had a relation in good crcumstances, a few miles distant, whom he occasionally visited. He embraced an opportunity of paying a visit to that person on the same day on which he attended a religious meeting, observed, by the denomination of Christians to which he belonged, once a quarter. He made no secret of it to his relation; but said, "I am come to S-to attend a love feast." It so happened, that a party of friends dined with his relation that day, who were sufficiently forward to taunt Jonathan with his religion, and religious profession. Before he left the table, wine and ardent spirits were brought, and Jonathan was urged, and urged again, to partake. They had their design in this, which Jonathan perceived. He complied, and said, "Well, for once, I will drink like a beast." He took what he deemed sufficient, and then withdrew. "How so?" said one; "did not you say, you would drink like a beast? Methodists, I see, will not swear; but they will lie." "I am not chargeable with that," said Jonathan. "How does a beast drink? Just as much as nature requires, and no more. I have done so. Beware

than beasts."

to reflect upon the admonition. Reader, do not despise good men, though they be poor; and learn

"LOVE," says the apostle Paul, "is kind;" that is, it displays itself not only in those extensive and conspicuous acts of benevolence, which we call generosity, but also in those minute and nameless efforts to oblige and accommodate, to promote the happiness and comfort of those individuals with whom we regularly associate. This appears to be the most precise idea of kind

ness.

Genuine kindness can be founded only on Christian love, on a delight in the happiness of our fellowcreatures; and therefore it requires the heart to be purified from selfishness. It is true there are other principles in our nature, which may lead to a conduct kind in effect, though not in principle; for,

"A foe to God was ne'er true friend to man;

Some sinister design taints all he does,

And in his kindest actions he's unkind.

Yet it cannot be denied, that natural suavity and tenderness, particularly when aided by natural affection and interested motives, may make an unconverted man very amiable in his general deportment. But still the kindness which results from these partial and heterogeneous causes, must be variable and defective: when great sacrifices are to be made, when ingratitude or injurious treatment is to be encountered, their frailty will be discovered-nothing will then avail but the broad principle of divine love.

Heathen virtue instructs its dis-
VOL. XI. July, 1828.

ciples to return kindness for kindness; but the gospel teaches us to "love our enemies," and, after the example of the great Benefactor of mankind, to be "kind to the unjust and unthankful." Religion does not, indeed, destroy our natural sensibilities; for it permits us to feel the stings of ingratitude, and the wounds of insult: but our sensibilities, which it does not destroy, it subjects to a salutary control; it teaches us to cover with the mantle of forgiveness a thousand trivial provocations; and while it allows us, on some occasions, to feel and even to manifest indignation, it absolutely prohibits all vindictive and malicious feelings, teaching us to lean on every occasion to the side of candour and forbearance.

It is evident that kindness, real and unaffected, must form the basis of every thing that is amiable in the deportment. Wit, politeness, and learning, may embellish society with an artificial lustre; but kindness imparts to it a charm, which is solid as it is fascinating : the former may attract the fancy and feast the intellect; but the latter interests and pleases the heart. The whole world cannot exhibit a more lovely spectacle than that of a family, on whose hearts and conduct is impressed the "law of kindness;" where each individual appears to lose sight of his own com fort, in his anxiety to promote that of others; where kindness smiles in the countenance, glistens in the eyes, and vibrates on the tongue;

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