penny, and equal to seven-pence half-penny English. See Matt. xx. 2. This also explains the amount of the good Samaritan's gift, Luke x. 35.

Matt. xxii. 21. "Render unto Cæsar the things which are Cæsar's." Our blessed Saviour here teaches a doctrine of the highest importance to the peace and happiness of mankind, namely that we should pay obedience to just and lawful authority, and submit ourselves willingly to the established government under which we live; and further, to provide cheerfully what is required for the support of the ministers of the Gospel.

Matt. xxii. 23. "The Sadducees" did not believe in the doctrine of the resurrection, and in this passage endeavoured to entangle our Saviour in an argument, but he replies by fully proving to them their error, by referring to Exod. iii. 6, where the Almighty says, I am the God of Abraham, &c., not I was, &c., though Abraham and Isaac had then been long since dead; consequently they were not wholly dead, but will hereafter rise again to enjoy the completion of God's promises; for all live unto him, and though dead to us, they are alive unto God.

Matt. xxii. 43. Our Saviour in his human nature was descended from David, and was therefore the Son of David; but in a spiritual sense, and in his Divine nature he was David's Lord.

(To be continued.)

KIRDFORDIENSIS.

ON DEFECTIVE VIEWS OF SALVATION.

MR. EDITOR.

THERE are few subjects on which numbers, especially amongst the uneducated, so grievously mistake, as on this-What is needful for our admission into the kingdom of heaven. Through ignorance of the Scriptures

On defective views of Salvation.

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and of the holiness of that God with whom we have to do, their ideas are wholly confined to this one thing"Forgiveness." Hence I have heard such persons speak of any great sin, as nothing but what might be forgiven; and with a great proportion of those whom I have visited in their last illness, the only idea which seemed to engross their minds was, "forgiveness." they hoped God would forgive them;"-" pray God forgive me, and take me to rest.' Now it is very true that, where the Almighty does forgive, salvation is the sure consequent, as in the case of the penitent thief; but then it should always be understood that true repentance, abhorrence of sin, love of God, and sincere desires after holiness are to accompany the prayer, and the hope of " pardon," through the atonement and intercession of the Saviour,-dispositions which would have led to a life of devotedness to God, if the man had been spared:-and the fatal error lies in the supposition that there can be remission of sin, and consequent entrance into heaven, without these dispositions. The fact is, the accusations of conscience, the dread of Divine justice, and the natural desire of obtaining rest, are the only motives with too many, for these extorted appeals for forgiveness. It is not that they are truly grieved and ashamed because of their forgetfulness of God, and transgressions of his holy law; it is not that they really desire to return to God as children to a father, or that they wish to have every thought and affection brought into obedience to his will; it is not that they earnestly seek to have the benefit of their Saviour's atonement and intercession, and also to be sanctified by his word and Holy Spirit. No; it is the mere cry of a convicted criminal to the judge for a remission of the awful sentence. Ministers and friends should therefore be very careful to ascertain the real motives which induce persons, under dying, or threatening circumstances, to cry for mercy and forgiveness, and not to bolster them up (as we say) too hastily, with the idea that they are

truly penitent, and that they should not doubt that a merciful God will hearken to their prayers.

I would infinitely rather hear a sick person complain of the obduracy of his heart, and find him pressed down by the painful recollection of sin, than witness even such earnest, or, I might even say clamorous, cries for mere forgiveness. In the former case, gladly would I press our Saviour's encouraging invitation, 66 come unto me all ye that are weary and heavy laden and I will give you rest." In the latter, I must endeavour to lay the foundation for hope, by different and deeper views of the evil of sin, the corruption of nature, the wickedness of the heart, and the holiness and justice of God.

Consider the case of the publican who, our Lord said, went away justified. The view of his sin so deeply affected him, that he durst not presume to lift up his eyes unto heaven; grief and a contrite spirit caused him to smite upon his breast; and his short but comprehensive ejaculation was, "God be merciful to me a sinner!" The Searcher of hearts saw the motive, and did not despise the aspirations of a broken heart;-he pardoned and accepted him. Let me not be mistaken, as if I would slight the cries of a sinner for forgiveness, -far from it; but I would endeavour to discover whether a right view of the nature of sin, and grief on account of it, or a mere dread of death and judgment, excited the prayer. Whether it was the language of the returning prodigal, "Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son;" or the forced exclamations of an overtaken criminal: and I would suit my conversation accordingly.

Let me then call upon your cottage readers, for whose sake particularly this is written, to mark well, that not "forgiveness" merely, but a "fitness" for the society of angels and the spirits of just men made perfect, must be attained, before they can hope to unite with that blessed company. Without holiness no man shall see the Lord. Now the very first step towards

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that "meetness," is a broken and contrite heart. To whom does our Lord promise rest, but to the " weary and heavy laden?" Be sure, therefore, that no prayers, however earnest, for forgiveness, spring from an acceptable source, and a right state of mind, except such as are accompanied by an equal anxiety for an answer to another petition, "Create in me a clean heart, O God, and renew a right spirit within me:" and be thankful that he who, being exalted a Prince and a Saviour, to give repentance and remission of sins, has encouraged the truly penitent to flee to him, as their friend and mediator, has also said, "if ye being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give his Holy Spirit to them who ask him." SP-.

THE INFIDEL RECLAIMED.

A True Story.

I WAS travelling from Maçon to Paris, in the spring of the year 1818, and had taken a place in the boat which goes up the river Saône, as far as Chalons. The passengers, who were rather numerous, were detained in the cabin by a shower; and it was proposed that some one should read aloud for the amusement of the party. A gentleman who was seated by me, immediately took two volumes from his pocket, saying, "here is something which will amuse us; I will read, and I hope you will listen." "What book do you mean to read, Sir?" said I, to this obliging gentleman. He read the title of the work, which he held in his hand; and I perceived it was one of those impious books with which some worthless men have inundated France and other countries, during the long years of infidelity which desolated the kingdom. "I do not think you should read it, Sir," said I.-" And why, Sir?" replied he. "Because, Sir," said I," here is a better book." "Pray, Sir," said he, "what is the name of your

book?"-"The Holy Bible, Sir; before which the work which you have named should either be shut, or read in silence." All the party expressed the most marked approbation. The irreligious reader reddened, and said impatiently," Well, if my book may not be read aloud, Sir, yours may also remain silent."-" It has already spoken, Sir,” said I," and it will continue to speak, long after you and I have ceased to hear it here below. You may read to yourself what deceives you, -I will read that which makes me happy." He and some other friends, who, like him, delighted in vanity and lies, looked at me with insolence, and seemed to say, "We laugh at you and your Bible."

As the rain did not cease, we were compelled to remain in our cabin almost in silence. Two or three of the party asked me several questions about my book; but, alas, I feared they were dictated rather by idle curiosity than by a desire of knowing any thing of the contents of the sacred Scriptures. In the evening we left the boat, and I took a place in the coach with some other travellers, among whom was the person whose book I had condemned: there were also two merchants and a young colonel. We were not to part till we reached Paris. After the usual compliments and salutations, the conversation became general; and some one asked, where we should be at the same hour next day? "At such a town," replied one of the merchants. "If it please God," said I.-" Oh, for that part," replied the infidel, "it makes no difference whether it pleases him, or not." "That is to say, Sir," said I, fixing my eyes on him, "that you despise the will of God, and you say this in his presence?" "We must first be convinced that there is a God," answered he, with a smile, "before we revere his will." The sight of a viper, or some other noxious animal, could not have created greater horror than was produced in the carriage by this daring blasphemy. No one spoke -and one of the merchants who was sitting close by the infidel, shrunk from him, as if his touch had been