"Thus wide creation owns a power Supreme o'er earth and seas, That portions out some fitting hour For all his will decrees," The present is undoubtedly an age in which knowledge is becoming daily more and more widely diffused, and we cannot doubt that this almost universal diffusion will be used and overruled by Providence for the execution of great purposes of wisdom and benevolence to us, as yet invisible or dimly seen. Instructive lessons are also to be gained from the lives and examples of men eminent in their times for benevolence, wisdom, piety, and virtue; distinguished by their untiring perseverance, their unwearied efforts in seeking to promote the improvement of their own minds and the good of their fellow creatures. Many such might be enumerated. To say nothing of Franklin in another country-a name which must occur to all--have we not in our own country, and in our own days, instances perpetually occurring of men who, by their own exertions, by a sedulous and diligent improvement of time and opportunities, in spite of all obstacles and opposition, have risen from obscurity to stations of wealth, honour, and usefulness? The greatest of our national poets-the author of "Paradise Lost"-has left us, in reply to the slanders of some of his opponents in his own day, the following sketch of his habits: "My morning haunts," he says, "are where they should be, at home; not sleeping or concocting the surfeits of an irregular feast, but up and stirring; in winter, often ere the sound of any bell awake men to labour, or to devotion; in summer, as oft with the bird that first rouses, or not much tardier, to read good authors, or cause them to be read, till the attention be weary, or memory have its full fraught; then, with useful and generous labours preserving the body's health and hardiness to render lightsome, clear, and not lumpish obedience to the mind, to the cause of religion, and our country's liberty, when it shall require firm hearts in sound bodies, to stand and cover their stations, rather than to see the ruin of our protestation and the inforcement of a slavish life." To these remarks of our greatest poet may be added the reflections of one of our greatest philosophers, Mr. Locke, upon human happines: "Let me see," says he, "wherein consists the most lasting pleasure of this life; and that, as far as I can observe, is in these things: sible happiness in another world, is that also which carries a constant pleasure with it. If then I will faithfully pursue that happiness I propose to myself, whatever pleasure offers itself, I must carefully look that it cross not any of those five great and constant pleasures above mentioned." I trust enough has now been said in reply to the objections which may be urged against what has been advanced. Whatever other objections may be raised, your own reflection will enable you to answer. Let me, however, impress upon you the duty and the necessity of observing caution, and especially in that department of improvement which consists in reading. The press in our days teems with publications. It cannot be denied that newspapers form the chief reading of the bulk of the people; they are the literature of multitudes; unhappily, their importance is not understood; their bearing on the religious, moral, and intellectual improvement of the community too little thought of. Unhappily they are too often the mere organs of party; too often made up and seasoned solely with a view to sale and pecuniary profit, or prostituted to purposes of private malice or scandal. While they assume to speak the sentiments of thousands to represent, in short, public opinion-they are, in fact, frequently but the productions of a few interested individuals. Their importance, however, is not to be overlooked, and a man anxious for selfimprovement may turn them to account; he will select the best within his reach; he will exclude from his house, as he would a pestilence, such as are venemous, scurrilous, profligate, or profane. He will be swayed in his choice, not merely by the ability with which a paper is conducted, but still more by its spirit, by its justice, fairness, and steady adherence to great principles. If we would know the truth, we must hear both sides; we must read the defence as well as the attack. And here let me observe that a heavy responsibility lies upon us in regard to the formation of our opinions. He who would arrive at truth, will cherish this sense of responsibility; he will form his opinions with care and with diffidence, knowing that a correct judgment on any question can only be based on full information and a thorough acquaintance with the subject; he will not only read, but he will both carefully refiect and freely converse on what he reads, and so he will deepen and confirm his knowledge. He will remember that truth, the farther it is traced upwards to its origin, the farther it is followed down to its effects, will afford still I. Health. Without which no pleasure of the stronger evidence of its being truth; while, on the senses can have any relish. II. Reputation. For that I find everybody is pleased with, and the want of it is a constant tor ment. III. Knowledge. For the little knowledge I have, I find I would not sell at any rate, nor part with for any other pleasure. IV. Doing good. For I find the well cooked meat I eat to day, does now no more delight me; the perfumes I smelt yesterday now no more affect me with any pleasure; but the good turn I did yesterday, a year, seven years since, continues still to please and delight me, as often as I reflect on it. other hand, error has a hidden conscience, which makes its supporters fear discussion and dread a free, penetrating inquiry. He will be deeply sensible of the value of truth; and while he feels that it is only to be reached by patient investigation and with difficulty, he will yet be assured of the possibility of attaining to it. I have mentioned newspapers; let me add that these are not the only periodical publications of our times; never was there a more abundant supply of publications at a moderate price, containing much that is amusing, useful, and instructive. Many of these may be read with advantage; but in our read V. The expectation of eternal and incomprehen- ing generally we must exercise reflection, and guard against being misled or carried away beyond our own convictions. There is, however, one book which we may at all times read without fear of error, nay with the firm assurance that it contains immutable truth, truth applicable to our own individual cases and circumstances; and in proportion as we so read it, we shall draw out its sweetness. We shall treasure up the principles and maxims which it contains, and make them the subject of our contemplation in such a manner that they may always promptly exert their power both in the regulation of our conduct, and the discipline of our hearts. Allow me before I conclude, to bring before you the words of an eloquent American writer, whom I have already quoted, in addressing his countrymen :" I would," says he, "that I could speak with an awakening voice to the people of their wants, their privileges, their responsibilities. I would say to them, you cannot, without guilt and disgrace, stop where you are. The past and the present call on you to advance. Let what you have gained be an impulse to something higher. Your nature is too great to be crushed; you were not created what you are, merely to toil, eat, drink, and sleep, like the inferior animals. If you will, you can rise. No power in society, no hardship in your condition can depress you, can keep you down in knowledge, power, virtue, influence, but by your own consent. You have many great deficiencies to be remedied; and the remedy lies not in the ballot-box, not in the exercise of your political powers, but in the faithful education of yourselves and your children. These truths (he adds) you have often heard and slept over. Awake! Resolve earnestly on self-improvement. Make yourselves worthy of your free institutions, and strengthen and perpetuate them by your intelligence and your virtues.” cept we suppose that Solomon wrote the seventy-second as well as the hundred and twenty-seventh. Of the hundred and fifty psalms, about seventy are expressly attributed to David; and there is internal evidence that others, which do not bear his name, are of his composition. From the number and excellence of David's psalms, he is in the record of his own times styled "The sweet psalinist of Israel" (2 Sam. xxiii. 1). From the comprehensiveness of the psalms, taking in the case and character of almost all men, and sympathizing as they do, with the wants and afflictions of the servants of God, in all the varieties of their experience-from this feature, as well as from the intrinsic merits of their subjects and composition, they have always been deservedly held in the highest estimation. Whatever differences of opinion may have existed among the ancient Christians, either with respect to speculative points of theology, or external forms of worship, all agreed in the use of these hymns, as the most effectual instrument of devotion. By Ambrose, the psalins are called the instrument of virtue; by Basil, the essence of theology; by Athanasius and others, the epitome of holy scripture. "The ancients, when they speak of the psalms" says Hooker, "use to fall into large discourses, shewing how this part doth, of purpose, set forth and celebrate all the considerations and operations which belong unto God: it magnifieth the holy meditations and actions of divine men. What is there necessary for man to know, which the psalms are not able to teach? They are to beginners, an easy and familiar introduction, a mighty augmentation of all virtue and knowledge in such as are entered before, a strong confirmation to the most perfect among others. Heroical magnanimity, exquisite justice, grave moderation, exact wisdoin, repentance unfeigned, unwearied patience, the inysteries of God, the sufferings of Christ, the terrors of wrath, the comforts of grace, the works of Providence over this world, and the promised joys of that world which is to come; all good necessary to be either known, or done, or had, this one celestial fountain yieldeth. Let there be any grief, or disease incident unto the soul of man, any wound or sickness named, for which there is not in this treasure-house a a present comfortable remedy, at all times ready to be found; hereof it is that we covet to make the psalms especially familiar unto all. This is the very cause why we iterate the psalms oftener than any other part of scripture besides; the cause wherefore we inure the people together with their minister, not the the minister alone, to read them, as other parts of scripture he doth." The above remarks of Hooker are partly his reply to the objection made by dis Allow me, in conclusion, to beg your indulgence for the imperfection with which I have treated so important a subject; for the loss of interest it may have sustained in my hands, this being a department to which I am little accustomed; and to express my sincerest wishes for the progress of the Walthamstow Association for Self-improvement, and its increase in everything which can add to the gratification of its members, and the general improvement of the neigh-senters of his day against our manner of reading the bourhood in which it has arisen. SERVICES OF THE CHURCH. "Understandest thou what thou readest ?"-ACTS, VIII. 30. THE PSALMS. THE book of Psalms, or Psalter, as it was anciently called, is that collection of sacred hymns which were composed by devout members of the Jewish church, for the purpose of praising God, both on public and private occasions. Being not merely works of human ingenuity, but dictated by the Spirit of God, they are adapted to all states and conditions of the church. They are found to be as useful to Christians of the present day, as they were formerly to the Jews, or even to the persons themselves, by whom they were originally written. They are usually called the Psalms of David, from his composing the greater part of them. The other authors whose names are mentioned, are Asaph, Ethan, Heman, Moses, and Solomon; but to each of the four last is ascribed only a single psalm, ex psalms as "daily prayers," and "otherwise than the present state wherein we be, doth agree with the matter contained in them." This alleged misuse of the psalms, Hooker meets by showing their universality. But of all the encomiums and comments that have been written on the book of psalms, none has given us a fairer picture of their excellence, than that of a late amiable and pious bishop of our communion. He has collected the sentiments and observations of a great variety of writers, which he has enriched with his own, and has embellished the whole with a piety of expression peculiar to himself. The merit of the passage must apologise for the length of the extract; it would be injustice to give Bishop Horne's sentiments in any language but his own. "The psalms," says this excellent writer," are an epitome of the bible, adapted to the purposes of devotion. This little volume, like the paradise of Eden, affords us in perfection, though in miniature, every thing that groweth elsewehre, every tree that is pleasant to the sight, and good for food, and above all that which was there lost, and is here restored-the' tree of life in the midst of the garden.' That which we The re read as matter of speculation in the other scriptures, | terly omitted. To remedy this inconvenience, and to is reduced to practice, when we recite it in the psalms. put the worshipping church in possession of the entire In those faith and repentance are described—in these manual of sacred hymns, the church, with her usual they are acted; by a perusal of the former we learn piety and judgment, has appointed the psalter to be how others served God-but by using the latter, we read through, once every month, excepting February, serve God ourselves. In the language of this divine when, of course, it is read only so far as the days of book, therefore, the prayers of the church have been that peculiar month extend. In the frequency with offered up to the throne of grace from age to age. which the psalms are recited, the practice of our EngAnd it appears to have been the manual of the Son of lish communion corresponds with the usage of the God, in the days of his flesh; who, at the conclusion ancient church. Though antiquity in matters eccleof his supper, is generally supposed, and that upon siastical, be not a law, yet agreement with it in things good grounds, to have sung a hymn taken from it; ritual, is seemly; and in matters of doctrine, while who pronounced upon the cross the beginning of the our altimate reference is to the supreme tribunal of twenty-second psalm, My God, my God, why hast the "word and the testimony," the coincidence of thou forsaken me?' and expired with a part of the our own tenets with that of ancient Christians, may thirty-first in his mouth, Into thy hands I commend form a legitimate ground of satisfaction. The version my spirit.' Thus he who spake as never man spake, of the psalms in our Common Prayer Book, it is well chose to conclude his life, to solace himself in his known, differs from that in our bibles. greatest agony, and at last to breathe out his soul, in viewers in 1661, seem to have been influenced by the the psalmist's form of words, rather than in his own. No impression that bishop Coverdale's translation (the tongue of man or angel, as Dr. Hammond justly ob- prayer-book version) being unfettered with the Heserves, can convey a higher idea of any book, and of brew idiom, which prevails in King James's translatheir felicity who use it right. Indited under the in- tion (the bible version), would express the sense with fluence of him to whom all hearts are open, and all greater freedom, and more according to the genius of events foreknown, they suit mankind in all situations, our own language. The prayer-book version is that grateful as the manna which descended from above, of the “Great Bible," which acquired that name by and conformed itself to every palate; the fairest pro- appearing in a bulky volume, by authority of Henry ductions of human wit, after a few perusals, like ga- VIII. This was the joint translation of Tyndal and thered flowers, wither in our hands, and lose their fra- | Coverdale, and was revised by archbishop Cranmer, grancy; but these unfading plants of paradise, be- and is to be distinguished, alike from the "Bishops' come, as we are accustomed to consider them, still Bible," published in the reign of Queen Elizabeth, and more and more beautiful; their bloom appears to be from that translation (King James's) now used in our daily heightened, fresh odours are emitted, and new church. There are a few antiquated words in the sweets are extracted from them. He who hath once prayer-book translation; how should it be otherwise tasted their excellencies will desire to taste them again; in a work composed more than 270 years ago? but and he who tastes them oftenest will relish them blemishes of this kind are more than compensated by best." The psalms have always been used in the the pervading excellence of the work, and its adaptaChristian church oftener than any other part of the tion to general devotional use. In some parts of the scripture, except the Lord's prayer. "Christians," Eastern church," Gloria Patri" was formerly repeated says Chrysostom, "exercise themselves in David's at the end of the last psalm, which was called Alleluja, psalms oftener than in any other part of the Old because they always selected for the concluding psalm or New Testament. Moses, the great law-giver, who one of those which had the title Alleluja prefixed. saw God face to face, and wrote of the creation of The concluding psalm was called Antiphona, or the the world, is scarcely read through once a year; the antiphonal psalm, from its being recited in alternate holy gospel where Christ's miracles are preached, portions; that is nearly in the same manner in which where God converses with man, where devils are cast we repeat all the psalms. The ancient practice, howout, lepers are cleansed, and the blind restored to ever, of all the Western churches (that of Rome alone sight, where death is destroyed, where is the food of excepted) was to repeat the "Gloria Patri," at the immortality, the holy sacrement, the word of life, holy end of every psalm. There is a peculiar propriety in precepts, precious promises, these we read over once this. The doxology serves for a general application to or twice a week. What shall I say of blessed Paul, each psalm. And as a penitential psalm may be folthe preacher of Christ? His epistles we read twice in lowed by a psalin of thanksgiving, and that succeeded in the week; we get them not by heart, but attend to by one of adoration or prophecy, if they were not sethem while they are reading. But as to David's parated by this doxology, or scmething of the like psalms, the grace of the Holy Spirit has so ordered it nature, subjects very distant and indistinct might that they are repeated night and day; in the vigils of be strangely and improperly united. the church the first, the midst, the last, are David's psalms. In the morning David's psalms are sought for,; and the first, the midst, and the last, is David. At funeral solemnities, the first, the midst, and the last is David. In private houses, the first, the midst, and the last is David. Many that know not a letter, can say David's psalms by heart."* The psalms, as we learn from the original preface of the Book of Common Prayer, were anciently divided into seven portions, each of which was called a Nocturn; which word (in the Romish service) strictly signifies the service appointed for any night. The names "Nocturn" and "Antelucan," the former from nox, (night), the latter from ante lucem (before light) originated from the meetings of the early Christians to celebrate divine worship in the night, and before day-break-a custom retained by many churches long after persecution had ceased. The above-named preface goes on to say, that a few of the psalms have of late been used daily, and the rest ut Homily vi. de Pœn. CHRISTIAN MOTIVES AND CHRISTIAN BY THE REV. H. W. LLOYD, M.A. 2 PETER, ii. 11, 12. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; having your conversation honest among the Gentiles; that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation." AMONG the many delusions with which Satan binds the minds of his captives, there is one peculiarly fatal-the mistaking morality for godliness. We often find a person, who re II. The motive of our general conduct. III. The responsibility which attaches to every individual. solves to give up some sins, and for a season leads a more sober life, regarded as reformed and renewed; we must not, indeed, be backward in hailing with joy the apparent return I. By having our conversation honest is of a sinner to the Saviour's fold, but neither meant, the regulating not only our words, but must we be hasty in at once pronouncing such our whole lives, and the evincing a deep cona one to be a genuine Christian. There are cern for the welfare of others. It is not many reasons which will induce a person to sufficient that we should occasionally perform give up sin. His worldly interests may suffer some good actions. If the root, the heart, by continuing in it; his character, his family, be holy (or sanctified), the fruit will invarimay all depend upon the steadiness of his ably be good. The conversation, or life, can conduct; and thus from worldly reasons he never be uniformly good, till the frame of the is induced to abstain from many hurtful lusts heart, the affections, and desires which lodge in which war against his soul; not because they it, be changed. Many persons, after they have do so war or injure his soul, but because fallen into sin, will say, I will take care and not they injure his temporal prosperity. be guilty of this again; and thus far their resoConversion cannot take place without refor-lution is good; but they stop short here, which mation of character, but reformation constantly takes place without conversion; it is, therefore, of much importance to distinguish between these two. The way by which to mark the difference is plainly shewn us by the words of our text. A truly godly person will not only abstain from sin, but will lead a consistently holy life; his conversation and practice will be such that others will be won to see the beauty of holiness, and he will thus himself glorify God, who is in heaven. The moral man has never to endure the ridicule or contempt of the ungodly, but is generally esteemed and commended. The godly person has almost invariably, at some time or other of his Christian course, to endure the evil speakings and reproaches, sometimes even the persecutions of his former friends and companions. The true believer acts upon one single principle-the glory of God, and the welfare of his soul: to others this principle of action is quite unknown, and this constitutes the difference between the moral and the Christian person; not so much, as may be supposed, in their outward conduct, as in their inward feelings and motives. I do not mean to assert that their whole lives do not materially differ, but it is a difference lost sight of by the world, whose estimate of a person's character is formed, not so much from his living a godly and a pious life, as by his abstaining from the commission of gross crimes. This distinction, however, is of much importance to be observed, not for the purpose of judging other persons' characters, but for forming your own. In the verse preceding our text, St. Peter had called upon the Christians to abstain from every fleshly lust; here he perfects his exhortation by telling them also to bring forth fruits to the glory of God. We will now examine these words by dividing them into three parts, and examining proves that it is only an outward reformation, I. What is meant by having our conver-sidered as presumptuous and hypocritical; sation honest. your condemnation of evil practices will be construed into censoriousness and unchristian | tian faith. Whatever you may do however judging. If you bring forward the word of great or beneficial, or praiseworthy your conGod to defend your principles, you will be duct may be in the sight of men, they are told not to be wise in your own conceits, and nothing worth, unless they are performed from sneeringly advised not to be righteous over a pure love to God, and with a desire to promuch. If you talk of the influences of the mote his honour and glory. You are to estiHoly Spirit of the warfare between grace mate actions not as they benefit society, but and nature of the preciousness of a Re- from the motive by which they are performed. deemer of the burden of sin-of the value of If this principle regulated your lives, if in the soul-you will be called by the Gentile fact Christian faith dwelt in your hearts, you world an enthusiast, a fanatic, or a saint. would be as unwilling to leave undone a duty, Such, I can assure you, is the case, and such as you now are to commit a gross and open will be the case, more or less, with every one sin. If the glory of your God was the obwho is turned from darkness to light, and from ject of your life; if you had your Master's the power of Satan unto God. But O, remem-service at heart, you would have in view the ber, brethren, you are to meet these trials with Christian meekness-to combat these adversaries, clad in heaven's armoury-having the sword of the Spirit-faith for your shieldrighteousness for your breast-plate-for your helmet the hope of salvation. If you are evil spoken of, take heed that it is falsely, and for the sake of Christ; otherwise you have no cause to rejoice, or be exceeding glad. You must let your good works be seen, in order that others may be led to glorify God in the day of visitation; and this brings us to the second consideration, namely, the motives of your conduct. 6 But I would first briefly notice the term, "In the day of visitation." It may refer to that light and grace from above which can alone sanctify the sinner's heart, without which, all gospel light which shines forth in others appears darkness; or as archbishop Leighton says, "Possibly in this day of visitation' is implied the clearer preaching of the gospel amongst those Gentiles where the dispersed Jews dwelt; and that when they should compare the light of that doctrine with the light of their lives, and find an agreement between them, this might further their effectual callings, and so they might glorify God; but for this end (in order that the good conversation of others may benefit them) the day-spring from on high, i. e. the Spirit of God, must visit their souls." II. But now as regards the motive of a person's conduct, it should ever be remembered, that in estimating the character of others, we must not with a censorious feeling pry into their hearts - their general character and conduct will always at once prove whether the love of God is shed abroad in the heart, but as regards yourselves, individually, you cannot be too particular, or too careful upon this point, because the heart is so deceitful and desperately wicked, that you will often be inclined to take credit for actions which are good in themselves as regards society, but not acceptable to God, because they spring not from Chris welfare of other persons' souls as well as your own. The extension of Christ's kingdom on earth, would form a very material feature in your daily pursuits, and you would try, by your own example, under the blessing of God, to turn the wandering sinner into the pathway which leads to heaven; and thus I would now lead you to the consideration of our third, and a very important subject, namely, the two-fold responsibility which attaches to every one as regards himself and others. III. All still acknowledge "that they ought to think about their own souls, and have a little more care about eternity;" but it is likewise added "I have nothing whatever to do with the eternal interests of another, nor can my conduct have done him either harm or good; if I have injured any one it is only myself, and I shall have to answer for it." Against this commonly received doctrine, I, my brethren, solemnly protest, for as I am quite certain that the general tenor of every person's life has an indirect, though very powerful influence upon the conduct of others; so am I convinced from scripture, that every individual is responsible to God for those sins in others which, by his example, he has encouraged, or which, by a holy example, he might have been the means of preventing. If we are commanded by God to let our light shine before men, on purpose that thereby they may by that light be led to glorify God, it is an undeniable fact that a holy life is a great means which God will bless to the conversion of others, and consequently evil example is also a great instrument by which the kingdom of Satan is increased and encouraged. Now the force of evil example is generally allowed, but it is too much forgotten, that no example is next akin to, and in fact is, evil example; for one who bears the name of Christian, and yet lives-I do not say in any open sin, but in a sleepy, careless, lukewarm state about his soul-without love to his God, is setting an example of spiritual sloth and spiritual indifference; and such an one does as much injury, though not so ap |