and incapable of saving the soul, but still one of a very noble and beautiful nature, and one that cannot fail, if carefully studied, to enlarge our conceptions of the majesty and infinite excellence of Jehovah.

Christians living in the country, and engaged in country employments, are more visibly dependent than others on the providence of God. All men are, in reality, equally under divine care, and equally indebted to it for all the comforts that they enjoy; but those who are dependent on the seasons for obtaining the fruit of their labours, are more clearly and forcibly reminded than townsmen, that it is to God alone that they must look for success. Those engaged in the usual occupations of a town life, are able to carry on their employments in every kind of weather; but when the sky is black with storms, or the ground is covered with snow, the country-man must leave his plough in the furrow, and his hands must be idle, or at least not engaged in the labour that is required without. Then again, those who reside in towns are more tempted than the rural population to ascribe their success in business to mere secondary causes, from the very nature of their avocations. They advertise extensively, decorate their shop windows, and use other similar means of attracting custom, and it is attracted accordingly; they strike a good bargain, and the result is favourable. Now how apt are men, in such circumstances, to plume themselves on their own sagacity and sharpness, and to forget entirely that both the opportunity for success and the tact to make use of it come from God? But the countryman ploughs up his ground, casts in his seed, and there he leaves it, while God does all the rest; and should He withhold his showers and sunshine, or send forth his mighty wind to shake the grain when the ears hang fully ripe, his hopes are gone and his labour is lost. Now, in all this the country Christian is much more plainly dependent on God for success than those engaged in commerce or manufactures, and is therefore much less excusable if he forgets to whom he is indebted for a prosperous issue to his toil; and it is a great advantage for any one to be in a position in which he is thus continually reminded of his dependence on God.

The employments of a country life are connected with more numerous sacred associations than any of the professions carried on in cities. A large proportion of rural scenes and occupations may call to mind some interesting Scripture history or allusion; but the shop, the office, and the manufactory, are not thus suggestive. Does the country believer look on the springing corn, for example, how naturally

does the thought arise, 'So is the kingdom of God as if a man should cast seed into the ground, and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how.' The harvest suggests the end of the world, the weeds in the fields remind him of the parable of the tares, the flowers by the way-side and the birds of the air preach of trust in the Giver of all good, and the ant gives lessons of timely diligence.

Country Christians are exposed to fewer temptations than those who live in large towns. Although there is bad company in the country as well as in the town, there is not so much of it, and as the population is more widely scattered, the danger of contamination is less. All facilities for vice are much more numerous in towns than in the country; and some of the snares to be found in large cities, such as theatres and other amusements of doubtful morality, are not to be found in the country at all. Temptations to extravagance and intemperance are fewer; and there is, besides, à moral restraint in the country that is not so much felt in a town, for a man's character is much better known to his neighbours, and he is less able to conceal successfully any vice to which he is addicted.

SELF-EXAMINATION.

W. D.

Was my heart ever renewed? Momentous question! I would weigh it as in the fear of God. The Bible speaks of a new creation, a transforming and renewing of the mind, a new birth, a new heart, of dying to sin, of being brought out of darkness into light, of being reconciled to God, of being in Christ, and of being separate from the world. All these are but different modes of expressing the same thing. Have I ever experienced this? Once I was stupid in respect to religion, and devoted to sin; my affections were engrossed with the things of this world, while God and religion found no place in my heart. Whether the great change has taken place or not, I can safely state as follows:

There was a time when my attention was arrested, and fixed on the concerns of religion; my soul seemed precious, time short, life uncertain, eternity near, the pleasures, honours, and riches of the world worthless, and the whole course of life I had pursued extremely wicked and dangerous. For a while the sovereignty of God appeared to me to be a capricious attribute, and my heart was full of those cavils and objections so common with the ungodly. I murmured against God. I

refused to submit myself to his disposal, to yield obedience to his laws, or to trust in his Son for salvation. I laboured to reform my life, and seemed to succeed. I laboured to reform my heart, but all in vain. I repeated my efforts, and still failed of

success.

'At length a change took place in my affections and views. I had new hopes and fears, new joys and sorrows, new attachments and aversions. O my God, what was that change? Did my heart then submit to thee, or was it a delusion? Was that change only such as sinners may experience, and remain impenitent still; or was it a new creation? Two things, I think, are true concerning it.

'First, It is such a change as I have never experienced before or since. There was then an alteration in the state of my mind, of which I have never been conscious at any other time. But,

'Secondly, It was not altogether such a change, as it appears to me the Bible describes. I sometimes find a difficulty in discovering in it any thing which answers exactly to being slain or crucified. I fear I was not entirely cut off, as by a sword, from all my self-righteous hopes and carnal desires. I find a want of evidence that the death-blow was struck.

In some respects that change resembles regeneration, and in other respects it is unlike it. There seems in it something different from any of the operations of the unrenewed mind, and from all the modifications of sin. Still, considered as a genuine renovation of the heart, it appears to be attended with some great, if not radical, defects. In short, I am inclined to believe, that it is altogether unsafe for me to retain a hope that I am a Christian, unless I shall find very decisive evidence in considering the two other particulars proposed. If I there find that what was apparently defective at first, has been improving since, my hope will be confirmed. The exercises, the nature of which I have now been examining, took place about eight years ago. I have had ample time for careful examination of the reasons of my hope, but would here record against myself that I have 1 criminally neglected the subject.

What evidence of piety can I obtain from my subsequent religious exercises? Here I propose to consider the several graces which constitute Christian character.

First, I inquire respecting my LOVE TO GOD.-Look back, my soul, and review all thy religious exercises, then examine the present state of thy affections, and say, dost thou love God? Are thy meditations of him sweet and delightful? Hast thou often, yea habitually, viewed him as present; and dost thou love to be

in his presence? Dost thou rejoice in his greatness, and goodness, and holiness, and sovereignty? Is it thy delight that he governs the universe; that thyself, thy concerns, and all other beings and interests are in his hands, and at his disposal, as the clay is in the hands of the potter? Is it thy happiness that God has a perfect knowledge of thy character, as well as that of others? Wouldst thou, if it were possible, make any change in his attributes? Wouldst thou conceal any thing from him? Is God the source of such happiness to thee, that thou couldst be satisfied in the enjoyment of him, were there no other being in existence? Does the consideration, that the Lord reigns, reconcile thee to thy lot, and thy trials, whatever they may be? Dost thou desire, above all things else, that God may be honoured, that all intelligent beings may see his perfections, that all his purposes may be accomplished, and that all things may be rendered subservient to the display of his glory? Dost thou feel a cordial interest in the advancement of his cause and kingdom; such as the true patriot feels in the cause of his country? Dost thou love him for his own perfections? Dost thou love him for the favours he bestows upon thee; and receive these favours as his unmerited gifts, bestowed on one most unworthy? Dost thou long to be like him,-to love what he loves,→ to hate what he hates,-to be happy in what pleases him, and to be grieved with what offends him? I charge thee, my soul, by thine eternal interest, to put these questions to thyself; to weigh and answer them conscientiously, deliberately, impartially, seriously, prayerfully, and frequently.

'Sometimes I take great delight in contemplating the Divine character, law and government. I long to be holy as God is holy, and to have others like him. The perfection exhibited in his works, and revealed in his Word, are to me glorious and lovely. But still there are certain things connected with God's government of the world, which have been exceedingly trying to me, and which at times give rise to feelings which I ought not to have. The world is full of sin and misery, which, had he seen fit, he could have prevented. When I have thought of this, I have murmured, queried, speculated. The fact is plain, that God governs the world, and controls every event; and yet the world is full of sin and woe. cannot discover the reasons why it is so; though I can see, that by this means God will have an opportunity to make manifest his abhorrence of sin, his justice, and his mercy. Had it not been so, there had been no displays of punitive justice, no

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ransomed sinners, no bleeding Saviour, no song of redeeming love in heaven. Still much darkness overspreads the subject. Restless curiosity starts many questions, to which no answer can be found. Is my heart, nevertheless, filled with love to this Supreme Governor, "whose judgments are unsearchable, and whose ways are past finding out?"

Once I was opposed to the sovereignty of God. But for more than eight years have not been conscious of any such opposition; though at times, I think, I have had very clear views of this divine attribute. My mind has occasionally been perplexed with difficulties during this period, but has never, as before, felt unreconciled to the doctrine. I have had feelings in view of the subject, directly the reverse of what I once had; and have rejoiced in view of divine sovereignty as heartily as I once opposed it. I love to think of God as a holy, just, merciful, infinite Sovereign. When I see the world filled with sin and suffering, and am ready to sink at the melancholy spectacle, I find relief in reflecting, that the Lord reigns, that his dominion is over all. I would not take the sceptre out of his hands. "The Lord reigneth; let the earth rejoice; let the multitude of isles be glad." Rejoice, O my soul. Call into exercise thy warmest affections, and be happy while lost in God, the fountain of excellence and bliss. Let thy love to him never grow cold, or weary, or inconstant.

'I inquire, secondly, respecting the NATURE OF MY REPENTANCE. My desire is to distinguish between the "sorrow of the world," and "godly sorrow." The former I have often experienced; of the latter I cannot speak with so much confidence. Once I was blind to the evil of sin in general; and in particular to the number and aggravation of my own transgressions. "I was alive without the law once," and except for some overt transgression, felt but little consciousness of guilt. But I have since realized that sin is an evil and bitter thing, and that my own sins are exceedingly numerous and aggravated. I have felt, at times, as if there was peculiar force and propriety in the expression,-plague of the heart. "The leprosy lies deep within." I have felt that unbelief, obstinacy, vanity, and a host of sins both of heart and life, filled up my days, and made up my character. Many things, which once appeared lawful, and even laudable, appear now exceeding sinful and odious and never more so, I think, than when all thought of punishment is out of mind. When I think of no one but myself, and of nothing but my past conduct and present state of heart, I abhor myself. When I think of my sins

as violations of God's reasonable and holy law, they appear inexcusable, and criminal beyond description. When I consider them as committed against God, they look like a compound of the most presumptuous rebellion, the most wanton ingratitude, the most wicked irreverence. When I dwell on their tendency, as it respects my fellow-sinners, they seem to be unmixed malevolence.

'Sometimes I turn off my eyes from the more decent exterior, and take a view of my heart, looking down deep into its recesses, to canvass its motives, and watch its operations; and I feel a conviction, that I have been like a whited sepulchre full of all uncleanness. I can say that sin, especially my own, is to me indeed hateful. But there are some sins, of which I have often been guilty, that are attended with present gratification. Have I repented of these? Do they, the idea of punishment being out of mind, excite my abhorrence? Am I effectually weaned from them all? Alas! the sinful propensities of my heart are not yet all slain. But I hate them; yes, I am sure, I hate them. But why? They disturb my peace, and expose my soul to ruin. Is this the reason? I would look carefully and critically into this matter.

After having looked at this question, as cautiously as I can, it does appear to me that I can, by divine aid, slay my darling sins for the sake of my Saviour.

Yes, my Redeemer, they shall die!
My heart has so decreed.

I know not whether I have ever felt that overwhelming sense of sin, which some have experienced; but I still think, that for eight years past nothing has been so disagreeable, so odious to me, as sin. Lord, thou knowest my heart. Is not sin my greatest burden, the object of my strong aversion, and settled detestation?

that

'I inquire, thirdly, respecting the GENUINENESS OF MY FAITH. Am I a believer? Do the exercises of my mind, as they have been for some years past, afford evidence that I am a child of God; mine is a living faith? Let me inquire respecting_my_faith in God-in Christ in the Holy Ghost-in the promises and threatenings of the Bible. Do I believe there is a God? My understanding assents to the evidence of his existence. But with my heart and soul do I believe, that there is one Supreme Being who created, who upholds, and `who governs all things? I think I am not deceived, when I answer, Yes. Much of the time during the past eight years, I have had a very different sense of divine existence from what I formerly had. I now think of God, as a Being, of whose existence I

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feel as well assured as of my own. think of him as the governor of the universe, and I realize a calm and secret confidence in his government. I never confided so implicitly in my best friend, as I sometimes am enabled to confide in God; he is my supporter in trouble; my light in darkness; my guide in doubt; my refuge in danger; my benefactor; my all. In time of fear, perplexity, and trial, I fly to him, and trust in him to scatter the clouds, or to enable me to endure the storm. His name is indeed a strong tower. I would run into it and be safe. This evening I feel a sweet peace in my soul, while I commit whatever respects my education, character, health, life, usefulness, and salvation, to the hands of God. I can place unbounded confidence in his government, and leave all to his disposal.

'I have read what the Bible says of him, and what Christians bave thought concerning him. I have examined the different views which individuals have had of Christ; and endeavoured to ascertain what true faith in him is. And now by the light of the revelation I would look into my heart, and see whether true faith can there be found. Have I felt my own need of a Saviour, and in Jesus of Nazareth have I recognised "the Lamb of God, which taketh away the sin of the world?" Have I had a lively perception of his divine fulness, and the efficacy of his blood; and received him as my Prophet, Priest, and King? My heart is deceitful, and I am afraid to trust it. Divine Redeemer, search me and try me, and show me what I am. Let me see the precise state of my affections towards thee. Show me what are my real views of thy dignity and official character. Lord, thou knowest all things;-dost thou not know, that I believe in thee, and rely entirely on thee for salvation? Have I any other Saviour -any other hope ?-Pliny Fisk.

PREACHING IN NINEVEH. NINEVEH was a city of great extent and population, perhaps the greatest then in the world; and it was a place of great wickedness. The Lord said concerning it, Their wickedness is come up before me. Like Sodom and Gomorrah, the cry of their wickedness came up before God; but he would not destroy them without previous warning, and giving time for repentance. The Lord is long-suffering, slow to anger, and of great kindness, not willing that any should perish, but that all should come to repentance. He did not destroy even Sodom and Gomorrah, |

till they had rejected the counsel and scorned the example of righteous Lot, who lived among them: and he would not destroy Nineveh, till he had given them warning, by a special messenger sent to them for the purpose.

Accordingly, he gave Jonah a commission in these terms: 'Arise, go to Nineveh, that great city, and cry against it, for their wickedness is come up before me.' The only reason assigned is the wickedness of the people. This certainly was no reason why God should favour them by a special message, while other cities were left undisturbed to walk in their own ways. But the Lord, who is Sovereign Disposer of all things, and whose ways are not like our ways, was pleased, in great mercy, to send his prophet to a place distinguished for its wickedness-even as Christ, when giving commission to his apostles, to go into all the world and preach the gospel to every creature, commanded them to begin at Jerusalem, whose wickedness was above that of all other cities; for they had murdered the Prince of Life, and had imprecated his blood to be on them and on their children; so, Jonah was sent to wicked Nineveh, to carry for the first time, so far as appears, a message of mercy from Israel to the Gentiles.

But Jonah would not go to Nineveh. He did not like the mission, and he would not undertake it. He took to flight in a contrary direction: 'He rose up to flee to Tarshish from the presence of the Lord, and went down to Joppa; and he found a ship going to Tarshish; so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the Lord;' but he could not go from the Spirit of the Lord, or flee from his presence, essentially considered; and no doubt Jonah knew this; but there was a special manifestation of his presence which God made at Jerusalem, in the tabernacle, and above the mercy-seat. In the same manner, he was not present among the heathen; and as Jonah declined obeying the call which he had received, and fearing that it might be repeated, he chose to be out of the way. He rose up to flee, and actually took his departure for a heathen country, in which God did not usually make appearances to men, and where perhaps he thought he would not again appear to him.

He was soon overtaken in his flight, and chastened in a very dreadful manner: The Lord sent a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken. Then the mariners were afraid, and cried every man to his god.' At first, Jonah seemed insensible of both his sin and his danger. He had gone down to the sides

of the ship, and he lay, and was fast asleep. The master of the ship awoke and expostulated with him, and desired him to call upon his God, if so be he would save them, seeing they had cried in vain to their gods. There must have been something in this storm more dreadful than usual; something that impressed the mariners with the idea that it was on account of some wicked individual among them. They cast lots to ascertain who that was; and the God of Israel, whom they knew not, pointed out his own servant as the guilty person; who being thus convicted, confessed his crime, told them who he was, and what he had done. Then were the men exceedingly afraid, and said unto him, Why hast thou done this?' They had discovered the man for whose sake that great tempest was upon them; but they were afraid to lay hands on one who was a Hebrew, who feared the God of heaven, who made the sea and the dry land. No doubt they had heard that the God of Israel was above ali gods; and they had displays of his power in the tempest that was overwhelming them; but what could they do to a servant of this mighty God? They put the question to himself, and at his suggestion, with much reluctance, they cast him into the sea; and the sea ceased from her raging.

But before they took this decisive step, they cried and prayed to the God of Israel with much earnestness. 'We beseech thee, O Lord, we beseech thee, let us not perish for this man's life, and lay not upon us innocent blood; for thou, O Lord, hast done as it pleased thee." Critical as their condition was, and short as their conversation with the prophet must have been, they learned more than they had ever before done. They seem to have been the subjects of divine teaching; and as instantaneously as the thief on the cross was taught to acknowledge the Saviour at his side, were they taught to acknowledge Jehovah, which implied the renouncing of all idols; they acknowledged his right to do what he pleased; and they became his worshippers. The men feared the Lord exceedingly, and offered a sacrifice unto the Lord, and made vows.' They would now go on their voyage rejoicing, not only in the cessation of the storm, but that they had found the knowledge of the God that could deliver after this sort. I do not say it is absolutely certain that the mariners were savingly converted; but I think there is a strong presumption of it. The expressions, fearing Jehovah, and offering sacrifice to him, and making vows, are not like what we would suppose the Holy Spirit to dictate in relation to anything short of genuine and saving conversion.

The Lord did not intend that his servant

should perish in this state of rebellion and course of backsliding. He meant to preserve his life, and restore his soul; and he did so by very singular means. Now the Lord had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights.' That is, the evening of one day, the whole of the second day, and the morning of the third, including two entire nights, which is the period of time according to Jewish reckoning. This we know to have been the time of Christ's remaining in the grave, of which the case of Jonah was a type, and which is also called three days and three nights. In a miraculous manner the Lord not only preserved the life of the prophet in that terrible prison, but also the full exercise of his faculties. He recollected what he had done, and whence he had fallen. He was the subject of a divine influence, which brought him to deep repentance and hearty confession of his guilt. Jonah prayed unto the Lord his God, out of the fish's belly;' and his prayer was heard, and graciously answered. He afterwards recorded his feelings on the occasion. I cried,' said he, 'by reason of mine affliction, unto the Lord, and he heard me; out of the belly of hell cried I, and thou heardest my voice. For thou hadst cast me into the deep, in the midst of the seas; and the floods compassed me about; al thy waves and thy billows passed over ine. Then I said, I am cast out of thy sight; yet I will look again towards thy holy temple.' 'When my soul fainted within me, I remembered the Lord; and my prayer came in unto thee, unto thine holy temple.

Happily for the rebellious prophet, he remembered the Lord. Happily for him, he thought of looking again towards his holy temple. This implies that he had looked thither before, and that he knew the benefit of doing so. He had respect to the propitiatory, or mercy-seat, which was in the temple at Jerusalem; and in his heart returning to God, against whom he had sinned so greviously, believing in what was signified by the mercy-seat, and in the propitiatory sacrifice of Him who dwelt between the cherubim, to be offered in the fulness of time, he received the pardon of his sin; and he exclaims with grateful acknowledgment, 'I went down to the bottoms of the mountains; the earth with her everlasting bars was about me: yet hast thou brought up my life from corruption, O Lord my God." Then he cried out from his own bitter experience, and he records it for the warning of others, They that observe lying vanities, forsake their own mercy.' He was guilty of this folly and wickedness, when he attempted to flee from the presence of the Lord. Now he