the time of trial came, and the prospect of death was near at hand, he discovered that all this was insufficient, as a ground of confidence; and in his own emphatic language he declared, "there is no salvation but in the sacrifice of the Lamb of God," showing that no attachment to any particular religious communion, no compliance with external rules and ceremonies, no regular and apparently devout attendance on appointed services and ordinances, can secure the peace which the soul requires in his immediate anticipation of appearing before God.

In looking at the circumstances of this case, we perceive a striking illustration of the utter insufficiency of the unaided human intellect, though of the very highest order, and cultivated by the most extensive learning, to conduct the mind to the perception and enjoyment of vital religion. Johnson was through life impressed by a conviction of the importance of religion, not only in its bearing on existing circumstances, but especially on the soul's interests throughout eternity. He had never been led, like many illustrious for mental pre-eminence and literary acquirements, into the labyrinths of scepticism and infidelity. He was a very firm believer in the truth of Christianity, and, so far as light was possessed by him, his hopes of salvation rested upon it. But still the experience of his last moments prove, that, powerful as his mind confessedly was, and willing as he ever had been to discover the truth, something further was needed to conduct him to the full and saving knowledge of Christ, and to give him hope and consolation suited to a dying hour; to enlighten and spiritualize his mind, and to lead it into all truth. This requirement is common to our race: "The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned." But an exigency thus great is provided for in that merciful arrangement by which the Holy Ghost becomes the teacher and enlightener of the heart. It is the invariable doctrine of Scripture, that it is only by the agency of this Divine Spirit that we perceive our need of Jesus, and understand and believe his ability and willingness to save

us.

"It is expedient for you," said Jesus Christ," that I go away; for if I go not away, the Comforter will not come unto you but if I depart, I will send him unto you; and when he is come he will guide you into all truth; he will take

of the things that are mine and show them unto you.'

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But the Holy Spirit not only enlightens the mind, but subdues and changes the heart. All genuine conversion is ascribed to him. By his gracious operation we become "wise unto salvation." On that memorable occasion on which, under the first sermon preached after our Saviour's advent to glory, three thousand souls were converted, the apostle Peter ascribed the astounding effect to its right cause: This is that which was spoken by the prophet Joel, And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh." Verily, verily, I say unto you," was the Saviour's emphatic declaration, "ye must be born again;" and, in the following verses, every one who is the subject of this new birth is described as being "born of the Spirit," whose sanctifying agency on the heart of man is compared to water. He disposes the heart to accept the atonement of the Lord Jesus, as the ground on which sin is forgiven. But he does more than this-he claims the heart for God; and, using the very sufferings and death by which that atonement was made, as the motive by which this claim is urged, he enlists the warm affections of the once alienated nature in favour of a holy God, and the subject of his grace becomes " new creature." Nothing is more obviously characteristic of this great change, and seems more clearly to distinguish the converted man from the unconverted, than deep humiliation and abasement of spirit. Every ground of confidence arising from a man's own righteousness is entirely given up, and all his hope is placed on the foundation laid in the gospel. He ceases to glory in himself, and his language is, "God forbid that I should glory, save in the cross of Jesus Christ." It was under the instruction of this Spirit that Johnson was led to say to Dr. B- "Believe a dying man, there is no salvation but in the sacrifice of the Lord Jesus Christ." It was the same Divine grace which stripped him of his self-righteousness, and brought him, at the close of a long life, to be as a trembling penitent at the foot of the cross, crying, with all the energy of an awakened mind, "God be merciful to me a sinner!"

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May the readers of these pages, who have been led by Divine grace to fix their hopes on that Saviour who " is the end of the law for righteousness to every one that believeth," be established more

To these might be added two other objects of some importance-the Ministers' Benefit Fund, from which provision is made for superannuated ministers in the county; and the "Contingent Fund," established two years ago, and chiefly devoted to the support of young men who have been sent by us to the Lancashire Independent College, to be trained for the ministry. For these an additional amount of £100 might be needed.

Now to place these Societies in the position which they occupied in 1846, it would be requisite to raise, one week with another, at the rate of £21; and this might be accomplished with ease, were 391 persons in the congregation (which, including the children of families, may be computed at 700 persons,) to give weekly on the following scale: say

6 Persons, each giving per Week

£1,054 9 6/

but would do more or less according to their ability.

The plan now submitted recommends itself on many grounds to the favourable consideration and co-operation of all who feel an interest in the spread of religious truth, and the strengthening of right principles.

1. Its simplicity. It obviates the necessity of a cumbrous machinery for collecting subscriptions, which, as all experience proves, is apt to become irregular and inefficient in its working, and requires for its proper supervision a greater sacrifice of time and labour than the majority of persons can or will spare. It does not make the exercise of liberality contingent on the chance of being solicited to give by a collector, but induces the habit of giving regularly, as a Christian duty, independently of all appeals.

2. Its adaptation to the varied circumstances of the donors. It affords to each one an opportunity of giving liberally when he has the means, or of withholding when his resources are diminished, without obliging him to communicate his position to others. It leaves the amount of his offering to be determined in each case by conscience alone; and lays down but one rule for all-to give as they have been prospered. It allows persons of the humblest means to do something for the service of Him who regards more the motive of the giver than the amount of the gift. And in this way, too, domestics and children in our families, who may not have the opportunity nor feel a disposition to put their names down in a subscription list, will here be enabled to discharge a duty binding on all who have anything placed at their own disposal.

3. Its accordance with scriptural precept. "On the first day of the week let every one of

you lay by him in store, as God hath prospered him, that there be no gatherings when I come," 1 Cor. xvi. 2. So far are we from carrying out this rule, that we appear actually to have reversed the apostolical injunction, and make our gatherings only when some one comes to plead for them, and urge us to the performance of the duty.

4. Its appropriateness in connection with the services of the sanctuary. We meet to praise, to present our ascriptions of gratitude, to ask for blessings, to receive instruction, consolation, joy. And shall there be no practical manifestation of these grateful, hallowed emotions? Shall the service be that of the lip alone, and the heart and hand withhold their appropriate offerings ? Shall it be only when the claims of some work of faith are pressed upon us, that we shall exercise these sacred principles ? or shall we do this spontaneously, habitually, as an expression of love to the Master to whom we owe all? Surely every feeling of the Christian's heart would plead in favour of the latter course. A word or two might be said on its probable efficiency as compared with other plans; but this may perhaps be deferred until it is tested by actual working. It seems, however, but reasonable to conclude that the majority of persons can accomplish more, and with less inconvenience to themselves, by small sums statedly given, than by larger sums occasionally called for.

Something, too, might be urged in its favour as a valuable exercise of self-denial; as forcing, week by week, the question home on the conscience of every reflecting Christian, "Am I doing all that I can to advance God's work? Should I lose or gain by denying myself this little gratification, this personal indulgence, and giving the cost of it instead to the Lord's treasury on the next occasion? Doubtless, many a silent, grateful offering would thus be presented and come up with acceptance before Him who knows the secrets of all hearts, and overlooks not the smallest act done in his name.

The funds thus raised would be appropriated by a vote of the church, quarterly or half-yearly, to the various religious and benevolent institutions before-named, each receiving the share to which its relative importance may entitle it. But in case any individual should not think right to leave this distribution to the decision of the majority, it will be optional for him to specify, at the time of putting in his weekly contribution, how he would wish it to be appropriated. On the other hand, should any one decline to fall in with the plan now proposed, he will be at liberty to give his individual subscriptions, as

usual, to the several societies: only in this case he must be his own collector and distributor, as no other opportunity for exercising his liberality than that of the weekly offering will be afforded him.

On every ground, however, it is most desirable that what is done should be done unanimously; that all members of the church and congregation should bestow their bounty through this channel. It will in nowise operate to the prejudice of the various societies, but rather the reverse. It can make no difference to those who have hitherto given according to their ability, whether they spread the amount equally over the year or give occasionally in larger sums. And those who have not yet commenced to give, in accordance with the scriptural rule, will have it in their power now to make amends for past deficiencies.

Let all discharge this duty as in the sight of God; let all contribute willingly, whether out of their abundance or their poverty, and there can be little doubt that the result will be productive of good to the givers, and of glory to God.

THE NOBILITY OF LABOUR.

So material do I deem this-the true nobility of labour, I mean-that I would dwell upon it a moment longer, and in a larger view. Why, then, in the great scale of things is labour ordained for us? Easily, had it so pleased the great Ordainer, might it have been dispensed with. The world itself might have been dispensed with. The world itself might have been a mighty machine for producing all that man wants.

The motion of the globe on its axis might have been going forward, without man's aid; houses might have risen like an exhalation,

"With the proud sword

Of dulcet symphonies and voices' sound
Built like a temple;"

gorgeous furniture might have been placed in them, and soft couches, and luxuriant banquets spread by hands unseen; and man, clad with fabrics of nature's weaving, rather, imperial purple, might have been sent to disport himself in those Elysian palaces: "Fortunate had been the scene ordained for us in human life!" But where, then, tell me, had been human energy, perseverance, patience, and heroism?

Cut off labour with one blow from the world, and mankind has sunk to a crowd of Asiatic voluptuaries. No, it had not been fortunate. Better that the earth be given to man as a dark mass whereupon

to labour. Better that the rude and unsightly materials be provided in the ore bed and forest, for him to fashion in splendour and beauty,-but because the act of creating them is better than the things themselves; because exertion is nøbler than enjoyment; because the labourer is greater and more worthy of honour than the idler.

I call upon those whom I address, to stand up for the nobility of labour. It is Heaven's great ordinance of human improvement. Let not the great ordinance be broken down.

What do I say? It is broken down, and it has been broken down for ages. Let it, then, be built again-here, if anywhere, on these shores of a new world, of a new civilization. But how, it may be asked, is it broken down? Do not men toil, it may be said? They do, indeed, toil; but they too generally do it because they must.

Many submit to it as in some sort a degrading necessity, and they desire nothing on earth so much as an escape from it.

They fulfil the great law of labour in the letter, but break it in the spirit. To some field of labour, mental or manual, every idler should hasten, as a chosen, coveted field of improvement.

But so is he not compelled to do under our imperfect civilization. On the contrary, he sits down and blesses himself in idleness. This way of thinking is the heritage of the abused and unjust feudal system, under which serfs laboured, and gentlemen spent their lives in fighting and in feasting. It is time that this opprobrium of toil were done away.

Ashamed to toil, art thou? Ashamed of thy dingy workshop and dusty labourfield; of thy hard hand, scarred with service more honourable than that of war; of thy soiled and weather-stained garment, on which mother Nature has embroidered mist, sun and rain, fire and steam-her own heraldic honours? Ashamed of tokens and titles, and envious of the flaunting robes of imbecile idleness and vanity? It is a treason to nature-it is impiety to heaven-it is breaking Heaven's great ordinance. Toil, I repeat, toil-either of the brain, of the heart, or of the hand-is the only true manhood, the only true nobility.

ing and hoarding are rather the curse than the requirement of our ordinary nature; and few, except the very young and the very poor, require to have this sermon impressed upon them. We are rather inclined to believe that, had Almighty wisdom intended this to be the lesson drawn from the consideration of the works of his creatures, we should have been referred in his revealed word to the housewifery of this insect "fowl of the air," rather than to the ravens "which have neither storehouse nor barn."

Yet the thrifty bee is never once set before us as a pattern in the Bible. The wise King, indeed, who "spake of beasts, and of fowls, and of creeping things, and of fishes," has referred the sluggard and the distrustful to the early hours, and the "working while it is yet day," and the guileless security of the ant; but we see nothing in his words which necessarily imply approbation of that anxious carefulness of the morrow which we are elsewhere expressly told to shun, and which is but too often the mask of real covetousness of heart. And we believe this the more, because the ant, though it wisely provides for its daily bread, does not lay up the winter store wherewith to fare sumptuously every day.

We know that, in saying this, we are flying into the uplifted eyes of careful mothers and bachelor uncles, who time out of mind have quoted, as it has been quoted to them, the busy bee as the sure exemplar of worldly prudence and prosperity; but we think that we can show them a more excellent way even for earthly honour, if they, as Christ's servants, will content themselves with those types in the natural world which he himself has given them; and learn that quiet security, and trustful contentedness, and ready obedience, and active labour for the present hour, which he has severally pointed out to us in the lilies, the ravens, the sheep, and the emmets, rather than seek elsewhere for an emblem of that over-curious forecasting for the future, which, whether in things spiritual or temporal, is plainly discouraged in the word of God-those laws and judgments of the Lord which are sweeter than honey and the honeycomb, and in the keeping of which there is "great reward."

"Take that: and He that doth the ravens feed,
Yea, providently caters for the sparrow,
Be comfort to my age!"

Not but that the bee affords us a