it was made, is not so much as even mentioned. It is, of course, implied, since there could be no resurrection where there had been no decease; but it is not prominently stated, nor, indeed, stated at all, but merged, as if it bore only a subordinate character. Does not that strike you so?

R. S.-It does; the expression is certainly remarkable, and appears to me in a light it never did before.

Deacon A.-Yes, my dear friend, there is that in this passage which I hope you will consider, since it comes very closely home to you.

R. S.-I do not exactly understand you.

Deacon A.-Do you not? Just think of the words, "If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." Do you not observe there are here two things of a thoroughly personal bearing on every soul of man that hears the Gospel? Do you not see the high place that is assigned to "confession with the mouth"? It is placed on an equality with faith itself, and even receives priority of mention, which most strikingly shows the importance attached to it.

R. S.-It surely does not, cannot mean, that salvation is dependent on "confession with the mouth"?

Deacon A.-Not in the same sense, and in the same degree; but I appeal to the words whether they do not connect confession equally as faith with salvation. Who is he that shall be saved? He that cor fesses with his mouth, and he that believes with his heart.

R. S.-But may there not be confession with the mouth where there is no belief in the heart?

Deacon A.-There may, but that has nothing to do with the point before us, unless the inverse holds good, that there may be belief in the heart without confession with the mouth, which I grant there may be, but in a very limited degree. From the nature of the case, faith must exist before it can be confessed; but if not confessed, its existence is without proof, and becomes extremely doubtful.

R. S.-Then what is meant by confession? Is it the offering of a man's self to a church for fellowship?

Deacon A.-It exists in various degrees. There may be, and, according to circumstances, there will be, confession on a more private scale. Such was that

of Nicodemus, and that of Joseph of Arimathea, but in both cases that which was secret ultimately became public; and, as a rule, it is required in every case, to a compliance with the words of truth, and also indeed to the maintenance of a good conscience.

R. S.-If so, this will bear very hard upon many of us that now believe ourselves Christians.

Deacon A.-My dear friend, I judge no man; I simply direct you to the Word of God. You know the commission runs thus: "Teaching them" (that is, after they have believed the Gospel) "to observe all things, whatsoever I have commanded you.' And again: "He that hath my commandments, and keepeth them, he it is that loveth me.' And again : "Whosoever shall confess me before men, him shall the Son of Man also confess before the angels of God; but he that denieth me before men shall be denied before the angels of God." These are words which may well make the ears of many professors to tingle.

R. S.-You would then have every man who believes in his heart confess with his mouth?

Deacon A.-No, my friend, it is not I, but the Lord, and that makes all the difference! In a country such as ours, and in circumstances such as those in which believers are there placed, I do not see how any man can be said, in a full and proper sense, to confess the Lord Jesus, who does not, in addition to taking his will in all circumstances for the avowed rule of his life, associate himself with some portion of his people, show forth his death, observe his laws, and join in associated efforts for the extension of his kingdom.

R. S.-This bears very hard upon me and such as me.

Deacon A.-It is well it should do so! Your case may justly excite solicitude, and, to speak the truth, my dear friend, it has often excited mine. I have been often at an utter loss to reconcile your profession of faith in the Son of God with your long-continued refusal to confess him before men. You asked me just now what was meant by confessing. Now, if you will look into the Gospel of Matthew, you will see how matters went at the commencement of the Gospel dispensation. John baptized his disciples,

of unbelief. You have only to extend the matter if non-confession be right and safe in your case, is it not so in mine, and in the case of every Christian throughout the world?

R. S.-Well, I did not think of that; but I see no difference.

Deacon A.-Well, my friend, to show the consequences, you have only to extend it. Suppose, from this hour, that all Christian organizations were shattered into atoms, the ordinances abolished, and all associated action brought to an end, what would be the result? Could the kingdom of Christ, by possibility, be extended? But as to existing saints, how would the worship of God be administered amongst them? In what way would they be separated from mankind? How are they to obey the Divine command, "Come out from among them, and be separate; and ye shall be my sons and daughters, saith the Lord God Almighty"?

R. S.-Well, I think the reply can only be one. I am very glad we have had this conversation, and I thank you for the light you have shed upon the case. I trust I shall be the better for it. We must now part, but we shall meet again. P.

VOWS MADE IN SICKNESS.

BY REV. DR. HUMPHREY.

SICKNESS and death come sooner or later upon all. Many, perhaps a majority of those who live to middle age and longer, have repeated attacks of disease, more or less painful and threatening, from which they recover. When one is confined by protracted and discouraging sickness, how changed the aspect which it gives to the world and all its promises, interests, and allurements. Shut up in his chamber, he has time for reflection; and those things look small to him, which in health filled the whole field of his vision, while death and his prospects after death, which had been kept out of sight, are brought near, and force themselves upon his serious contemplation. If he is a member of the church, his thoughts are turned inwardly upon the state of his heart, and outwardly upon the course of his past life. And both within and without, he finds much to regret, much to repent of-weakness of faith, worldliness of spirit; great backsliding, perhaps; neglect of prayer, or want of life and fervency in the duty. Oh, how many things which he has done

that he ought not to have done, and how many duties neglected which he ought to have performed, are brought to his recollection. With the prospect of death immediately before him, his unprofitableness appears in a light that it never did before. He is overwhelmed with shame and confusion of face, when he thinks how little he has done for Christ, for the church, and for the world; what a life he has lived, and how dimly he has let his light shine. Though he may have a trembling hope in Christ, whose "blood cleanseth from all sin," he prays to be spared a little longer. He wants to recover, for many reasons; and he promises God in his secret pleadings for restoration, that if restored, he will lead a very different life, he will be more faithful to his family, more punctual in his religious duties, less worldly, more spiritual-minded, more watchful over his thoughts and his tongue, more circumspect in his daily walk, more liberal in his contributions for religious purposes; in short, that he will try to regain what he has lost by redeeming the time, and adorning the doctrines of God his Saviour, as he has never yet done. These are his solemn promises, or vows to God, and he is sincere in making them.

Nor is this confined to professing Christians. In times of sickness and danger, men of the world, as well as those who have hope in Christ, are often brought to serious reflection upon their condition and prospects. However stupid they may have been in health, when death stares them in the face, they tremble-they shrink back. They feel that they are not prepared to die. They ask their Christian friends to pray for them. They pray earnestly for recovery, if they never prayed before. They have been scoffers, they have lived in open sin, perhaps, and they promise God that if he will spare them this once, and give them the opportunity, they will lead an entirely different life, they will keep the Sabbath, and attend public worship, and break off from all their bad habits, and seek for the salvation of their souls. These and many other promises or vows they make on their sick, and as they fear, their dying beds, and they too are sincere. There is no hypocrisy in their promises. The sinner really intends to keep every one of them, and he flatter himself that he shall, if God will raise him up, and allow him " space for repent

ance.

Now I do not say, that there is any

thing wrong in all this, whether the sick person be a saint or a sinner. It is always right to resolve that we will do better in time to come, than we have done in time past. It is the bounden duty of every sinner, whether in sickness or in health, to resolve to "repent, and do works meet for repentance." Vows are promises made to God, and the Scriptures authorise them. When a person is shut up in his chamber, and the shadows of death seem to be gathering about his bed, there is nothing blameable in his promising to serve God better, if he will give him one more opportunity; provided he makes the vow or the promise in humble reliance upon Divine aid, to enable him to keep it.

But such promises, made in sickness, are really good for nothing, if made, as they two often are, in one's own strength. They may be remembered for a short time, after the sick man gets out and mingles again with the world; but they will soon be forgotten. Indeed, if we do not serve God before he lays us low by the side of the grave, there is but slender probability that vow or promise as we may, we shall do much, if any better after our recovery. Many have done worse, in the face of all their good resolutions. Persons restored again to the world, with the vows on their lips which they had made when there seemed to be but "a step between them and death," ought to be doubly circumspect, and to "watch unto prayer." When they promise God how much better they will serve him, if he will but spare them but this once, by restoring them, he, as it were, takes them at their word, and puts them to the test. We seem almost to hear him say, when he rebukes the disease, "You want to live longer; you want to recover, that you may have opportunity to lead a new and better life, and you shall have the opportunity. Let the shadow go back some few degrees upon the dial," " Ah, what will it all avail, unless He who grants the reprieve gives grace and strength, with returning health, to keep the promise? Nothing absolutly nothing! How fervently, then, should the individual, as he comes down from off his sick-bed, pray for Divine assistance, to fulfil what he promised in his great extremity. How watchful should he be against the allurements of the world and every temptation. With his sick-bed vows in vivid remembrance, how strictly should he call himself to account every night before he closes his

eyes; "Have I lived up to my engagements to-day-have I served God as I promised him, if he would let me live a little longer?" Oh, how will it distress the professor of religion, when brought down to the bed of death, to have his conscience testify, that after his former recovery he soon forgot his vows! How will the impenitent sinner tremble and shrink back from the opening grave, when his conscience upbraids him for "returning as a dog to his vomit, and as the sow that was washed to her wallowing in the mire," in utter forgetfulness of the vows which he made, when death formerly stared him in the face; and how much poignancy will the remembrance add to his condemnation! "It is better not to vow, than to vow and not to pay."

THE PRAYER WAS TOO LONG.

WELL, that is a fault. We have no model in the Bible for a long prayer. The longest recorded is that of Solomo, upon the momentous, special occasion of the Dedication of the Temple. The deliberate offering of this would scarcely occupy eight minutes. One of the shortest, that of the publican, "God be merciful to me a sinner," may be offered in one breathing; and it was heard and answered. "Lord, save, I perish,” and "Lord help me," are patterns of earnest, effectual prayer. Earnestness utters its desires directly, briefly, even abruptly. We are not heard because of "much speaking."

The prayer was too long. It is certainly difficult for us to concentrate our thoughts with the intensity that devotion requires, for a long time, or to maintain without weariness the proper attitude of prayer. Remembering this, he who leads publicly in prayer, representing not simply his own desires, but those of the congregation, should go no farther than he may reasonably hope to carry with him their thoughts and devotions. All beyond this, if it be sincere, is private prayer, and should be uttered in the closet; if it be not sincere, it is hypocrisy.

The prayer was too long. Perhaps the good brother did not know it. In the self-forgetfulness of devotion perhaps he took "no note of time." As the prayers of the social meeting are generally too long, he was but extending a bad custom. Now, if you were kindly to mention it to him, not complainingly, but as though you really desired to promote his useful

ness and influence, might it not have a good result? Just try it, and if he is a reasonable Christian he will thank you for it.

The prayer was too long. Perhaps your own heart was not in a proper frame to sympathise with the devotions. You did not pray in private before you came to the public meeting, and consequently you wanted a praying spirit. There was then but little fellowship of spirit between you and the brother who sought to express what ought to be your desires, and if his heart was warm and yours cold, it is no wonder you thought the prayer too long.

The prayer was too long. Was there any preaching in it? Sometimes brethren aim to instruct the congregation, and substantially turn their prayers into exhortations, or statements of doctrine. I think in all such cases it would greatly add to the interest and profitableness of the meeting if a division were made, and the things that differ were separated.

The prayer was too long. Was it formal and heartless? Without unction and earnestness, did it seem as though the brother prayed merely because he was called upon, without appearing to have any special errand to the throne of grace? Did he seem to pray merely to fill up the time, or to perform his part in the prescribed routine of service? Was it the same old stereotyped prayer, which he always offers, as though circumstances never changed, and our wants and supplies were always the same? If it were so, then the prayer was certainly too long, even if it occupied only one mo

ment.

There may not be much poetry, but there is common sense and piety in the following stanza:

"Few be our words, and short our prayers,
When we together meet;
Short duties keep religion up,
And make devotion sweet."

DOMESTIC WORSHIP.

IN attention to domestic worship, Mr. Henry reverently imitated the constancy and punctuality of his father. Like that illustrious saint, he assembled his family, whatever happened, and whoever were under his roof, as early in the morning as circumstances would admit; and also, in like manner, in the evening: "being ashamed," they are his own words, "to put God off with drowsy devotions." He was comprehensive; but neither tedious

nor hurried. The exercise commenced by invocation, in a few words, of the Ineffable Name, for aid and acceptance. He then read, in the morning, a portion of the Old Testament Scripture in regular course; and, in the evening, with like regularity, a portion of the New. Unless the chapter was short, he divided it into sections; confining himself, generally, to eight or ten verses, of which he gave a brief and edifying explanation.

After the exposition, some part of a psalm was sung; every one had a book; and so neither the sense, nor the melody, suffered that interruption which is incident to reading line by line. "How the houses of the good old Protestants were perfumed with this incense daily, especially on Lord's-days, we," says Mr. Henry, "have heard with our ears, and our fathers have told us." Prayer succeeded singing. The whole was usually comprehended within the space of half an hour, or a little more. When prayer was over, his children received his blessing, which he pronounced with great seriousness, solemnity, and affection. The better to engage the attention of his family, he required from them, at the close of the exercise, an account.

On the Sabbath the same order was observed, the household assembling about eight o'clock. Nor were his public engagements on that sacred day allowed to interfere, either with the observance itself, or his own personal attention to it. It is narrated of that eminently holy man, the Reverend R. Rogers, of Wethersfield, that having. been long " troubled," he set apart a day to seek of God why he so often hid his face from him. After three hours spent upon his knees, he came down cheerful, saying he had "found it;" namely, that being busy for his sermon, instead of praying with his family on the morning of the Lord's-day, he had neglected that duty, and left it to his wife. He afterwards altered his course in that particular.

The worship being concluded, Mr. Henry took his family to the solemn assembly. After dinner he sung a psalm, offered up a short prayer; and so retired to his closet till the time returned for meeting the congregation. In the evening he generally repeated, in his own house, both the sermons, on which occasion many neighbours attended; the repetition was followed by singing and prayer: two verses more of a suitable

hymn were then sung; the blessing pronounced, and the younger children catechized. After supper he sung the 136th Psalm; then catechized his elder

children and servants; heard them repeat what they could remember of the sermons; and concluded the day with supplication.

LAWS OF HEALTH.

Children should be taught to use their left hand as much and as well as their right.

Coarse bread is much better for children than' fine.

Children should sleep in separate beds, and should not wear night-caps.

Children under seven years of age should not be confined over six or seven hours in the house -and that time should be broken by frequent

recesses.

Children and young people should be made to hold their heads up and shoulders back, while standing, sitting, or walking.

The best beds for children are of hair, or, in winter, of hair and cotton,

From one to one pound and a half of solid food is sufficient for a person in the ordinary vocation of business. Persons in sedentary employments should drop one third of their food, and they will escape dyspepsia.

Young persons should walk at least two hours a day in the open air.

Young ladies should be prevented from bandaging the chest. We have known three cases of insanity, terminating in death, which begun in this practice.

Every person, great and small, should wash all over in cold water every morning.

Reading aloud is conducive to health.

The more clothing we wear, other things being equal, the less food we need.

Sleeping-rooms should have a fire-place, or some mode of ventilation besides the windows. Young persons and others cannot study much by lamp-light with impunity.

The best remedy for eyes weakened by night use, is a fine stream of cold water frequently applied to them.-Lancet.

WHAT IS SLAVERY?

To

Enslaving men is reducing them to articles of property-making free agents, chattles-converting persons into things. A slave is one held in this condition. In law, "he owns nothing, and can acquire nothing." His right to himself is abrogated. If he say, my hands, my body, my mind, myself, they are figures of speech. use himself for his own good is a crime. keep what he earns is stealing. To take his body into his own keeping is insurrection. In a word, the profit of his masters is made the end of his being, and he a mere means to that end-a mere means to an end into which his interests do not enter, of which they constitute no portion.

Το

Man, sunk to a thing! the intrinsic element, the principle of slavery ;--men, bartered, leased, mortgaged, bequeathed, invoiced, shipped in cargoes, stored as goods, taken on executions, and knocked off at public outcry! Their rights, another's conveniences; their interests, wares on

sale; their personal, inalienable ownership, a serviceable article, or a plaything; their deathless nature, conscience, social affections, sympathies, hopes, marketable commodities! This is slavery. The eternal distinction between a person, and a thing trampled under foot-the crowning distinction of all others-alike the source, the root, and the measure of their value; the rational, immortal principle, consecrated by God to universal homage in a baptism of glory and honour, by the gift of his Son, his Spirit, his word, his presence, providence, and power; his shield, and staff, and sheltering wing; his opening heavens, and angels ministering; and a great voice in heaven proclaiming eternal sanctions, and confirming the word with signs following.-Theodore D. Weld.

FOUR SHORT ARGUMENTS.

A great deal of argument had been expended on the question-Is slavery a sin? Whoever will read carefully the following contrasted passages from the Revealed Law of God, and from the Statute books of Slave-States, must find it hard to deny that American slavery is opposed to the Bible, and therefore is sinful per se. Few people are better than their laws.

I.

Bible Law." Search the Scriptures."

Slave Law." Any man who shall teach a slave to read or write, shall be fined not less than 250 dollars, nor more than 500 dollars."— Laws of Alabama, Aiken's Digest, p. 397.

II.

Bible Law." They twain shall be one flesh." "Honour thy father and thy mother."

Slave Law.-The master may separate vio. lently the husband from the wife, and the child from the parent, and " dispose of their persons by sale" to any purchaser he may select-See Civil Code of Louisiana, Act 35.

BAD TEMPER.

When moralists and philosophers of all sorts set about reasoning on the phenomena of the world we live in, and, contemplating the mass of human misery to be found therein, trace it to all the fearful crimes that since the fall of man have found their way into the heart, they overlook one little cause of suffering, which blights more happiness, and neutralizes a greater portion of God's bounteous favours, than all the other heinous enormities of our depraved race put together. This hateful, stealthy, heartdestroying blight, is often found where every. thing like atrocious vice is utterly unknown, and where many of the very highest virtues flourish. Probity, liberality, temperance, observant piety, may all exist with a sour temper; yet many a human being has been hung in chains whose justly-punished deeds have not caused onehundredth part the pain to his fellow-men which