"UNQUESTIONABLY, my brethren, our own priesthood, the established clergy of this realm, of every rank, are much to blame. The salt has indeed lost its savour; it was diluted in the mass of corruption which overspread the land, from the profligate court of our second Charles, and it has never recovered. For although in latter years the grosser elements of this corruption have almost wholly disappeared, and although much. that is amiable in private life, and much that is captivating in literary embellishment, and much that is learned in scholastic attainments, have thrown a respectability, and a beauty, and an honour around our clergy, yet still the ministry of the gospel in their hands possesses not a tithe of its former pungency-a pungency, be it remembered, to the influence of which we are indebted for all that is great, and noble, and free in our glorious constitution, because to it we are indebted for an emancipation from the thraldom of Papacy."

"Are your prisons full, then? Are your calendars long? Is there a general complaint of the increase of crime? It is mainly to be attributed to a departure from the peculiar truths, maxims, and spirit of Christianity, on the part of the national clergy. The knowledge of the people has been proverbially advancing; but knowledge without the controlling power of right religion is an evil, and not a good, for it renders a man a more expert instrument in the hands of the devil; and this explains the mystery of the multitude of young well-informed persons to be found on the list of prisoners in every county. To restrain the progress of knowledge was impossible. The clergy, therefore, had an arduous task to perform; but instead of girding up their loins for the race, as faithful watchmen, and making religious principles keep pace with secular information, they unhappily subsided into a slothful, careless security; nay, many among them, captivated by the plausible liberality of the age, have co-operated with the practical infidel system. Some, mistaking the skeleton of a boasted orthodoxy for the true body of religion, have rested satisfied in their own leanness, and left their people to starve; and some (Gallio like), not caring for any of these things, are farmers, and fox-hunters, and card-players, and frequenters of theatres unto this day. Are these indeed ministers of God's word?"

The above is found in sermons published by Nisbet, originally preached by the Rev. Hugh M'Neile before the Judges at the Surrey Assizes, 1826.

It is not a sketch by an enemy's hand. Every one whose memory can revert to the times when it was taken will recognise it as a correct likeness of the Anglican priesthood. What is it now? Does the ministry in the Establishment possess more than "the tithe of its former pungency?" Has there been any great return to "the peculiar truths, maxims, and spirit of Christianity?" For what has "the skeleton of a boasted orthodoxy" been exchanged where it ceases to exist? Not for the pungency which emancipated from the Papacy; but for Puseyism, which, full grown, would be the Papacy restored. Daily observation shows that some "are farmers, foxhunters, card-players, and frequenters of theatres to this day."

Such being the character and influence of the state clergy, if the theory of a state church be right, and kings and queens ought to nurse the Christian ministry with tithes, honours, and stipends, is it not clear that they have been nursing the wrong men?

If the corrupt court of Charles II. corrupted the priesthood, so that the leprosy remains visible to this day, and the priesthood corrupted the people, would it not be well to remove the priesthood from the court and people, to assist in purifying the three?

If a state priesthood, instead of purifying a corrupt court, receives its corruptions, and spreads them through the land, and retains them at the end of 150 years, of what use is a state priesthood?

If the national priesthood have done nothing better than eat the tithes and assist to fill the prisons, what ought to be done with them? Is it not high time for the state to try to do without them?

If the above describes the effect of clerical negligence on the lower classes of society, what has been the effect of prelatical influence on the upper classes of society? Let Hugh M'Neile speak again, for he can tell:

"A man cannot be well bred without being deceitful. Conscientious sincerity and strict truth are vulgar to a degree; and at this moment, in our highest circles he is esteemed the most polished man who has acquired the greatest facility in deceit; who has the readiest tact in

of

READING an address in the Midland Counties Herald of the 5th of August, "To the People," by Miss Harriet Martineau, I was much interested with the urgent manner and language in which this lady besought the people to consider the claims that Shakspere has upon them; and thought, O that the like energy expression flowed from the heart of every Christian! and that the like endeavour was made by each and every one professing to acknowledge the wisdom, love, perfection, and infinite claims of their Lord and Master, to induce the people to come forth "to the help of the Lord against the mighty."

This lady says: My dear brethren and sisters, there are many ways in which, in the course of our lives, we are reminded of our relationship to each other." This is true, for of one blood has God "made all nations;" yet there is one blessed relationship in which we are truly brethren and sisters, it is in Christ Jesus. "Here is now an occasion in which we ought proudly and affectionately to feel it,-when an opportunity occurs of paying homage to a great father of our minds."

Does it not become us at all times as Christians, affectionately to feel our union to each other as brethren, and to Christ our elder brother; and to provoke each other to love and holy deeds to glorify Christ? Shall we not unite to do homage to Him who formed our minds, and who alone giveth every good and perfect gift?" Our own Shakspere, the greatest man, as far as we know, that our country ever produced; a man whose equal the history of the world has never shewn; has long had our lip-homage,a poor acknowledgment for what we owe him for the ideas he has generated in us, the emotions he has called forth, the affections he has trained, the taste he has

educated, the precious holidays of mirth and solace he has conferred upon us."

Our own Lord and Saviour, the greatest that ever lived on this earth,-for never man spake as this man, for he was "full of grace and truth,"-who among the sons of the mighty can be compared unto him? A whole life of love, of excellence, of heavenly instruction, and of suffering, all-all exhibited and endured for us, his brethren and sisters; and is he not "our own?" Has any country ever produced, and has the history of the world ever shown, such a man? No, for he is the chief among ten thousand, and the altogether lovely-" glorious in holiness!"

Now, my beloved brethren and sisters, He has long had our lip-homage-surely a poor acknowledgment for what we owe him for what he has wrought in us, in enlightening our minds, turning us from darkness to light, regenerating our hearts, renewing our wills, calling forth holy emotions of soul, sweet affections of love! a taste for the precious word of life— eternal truth! And has he not conferred on us holy days of sacred enjoyment to fit and prepare our souls for new and fresh delights for his own blessed society, and for an eternal weight of glory? Have we not through him overcome the fear of death, and received a holy faith to triumph in our dying hour?

"Miss Martineau continues: "We have now the opportunity of giving something better than lip-homage, a last and precious opportunity of showing that we truly revere and love our own glorious Shakspere."

Lip-homage the Son of God rejects; and if we are not prepared now to give him something better, the last and precious opportunity may be lost of showing that we truly revere and love our glorified Saviour! Brethren and sisters, where is your self-denial, your sacrifices; your constant anxiety to be accepted and approved by him? Ye call me Lord! Lord! but are ye acting as good and faithful and wise servants?

"In past ages the children of his mind have been careless. They have let his personal history sink into obscurity, and his descendants decline into poverty. This might be from the want of a clear opportunity, such as we have now."

In the review of life, what an awful amount of carelessness year by year appears; and what can we answer for such neglects, (spiritual deadness and inattention,) when our Lord shall come? especially when we know that we have had the Holy Spirit's direction sounding in our ears,

"What thine hand findeth to do do it with thy might; for there is no work, nor device, nor wisdom in the grave whither thou goest; and the thought that amidst all this deadness we have not, with all our souls, in secret, sought for spiritual life. And how have we let the history of our Lord sink into forgetfulness, when many an opportunity fit and proper has been given us among our friends at our social parties, when hearts have been open to receive the love of the Saviour, where has been our impassioned address, our earnest endeavour to set forth the love of Christ, to speak of and for him? and where the holy wrestling in prayer, that he may be glorified by all his creatures? And are we not chargeable of neglecting his descendants, in not visiting the sick and afflicted, in assisting his poor members, and cheering their hearts when in sorrow and sadness? Surely these neglects have not been for want of opportunity; let us remember the word of the Lord to speed us on in future: "God requireth that which is past."

The lady then goes on to say: "Our neglect now will not be mere carelessness, it will be ingratitude. An appeal is made to us, and so made that every one must know it, and every neglect of it must be wilful. Now, for the last time we may, by act as well as word, honour his memory. The way is clear; the time is short. Let us all do something for Shakspere's memory before we sleep."

Is it possible that such earnestness can be manifested to honour the memory of a fellow-sinner now returned to his native element a mere worm, and, when living, polluted by transgression, though gifted in a high degree by God his Creator? and shall not we, my beloved brethren and sisters, with all our souls endeavour to glorify him who has "called us to glory and virtue?" We have continually line upon line, and precept upon precept, not given to us by a poet, but by the Holy Ghost, urging us to spirituality of life, and setting before us the infinite compassion and love of the divine Saviour, and the great recompence of reward; shall we continue to neglect: if we do, will not our neglect now be counted as ingratitude? Witness against yourselves, ye that are at ease in Zion, ye careless ones; is not every appeal made to you, and which you neglect-a wilful neglect? Answer as before the bar of God. C. H. S.

Nottingham.

CONVERSION OF ZACCHEUS.

BY W. ATHERTON, BINGLEY.
Luke xix. 1-7.

I. Ir took place at Jericho. This fact is not a little interesting, because it serves to show us two things. First, that no place on earth can hinder the admission or operation of Divine grace, "Satan's seat" not excepted. Had there been an exception, doubtless Jericho had constituted that exception; for it lay under the malediction of Heaven, and was subsequently destroyed in the just judgment of God. One would have imagined, with the curse of the place every one living in it had been cursed also. But Jesus was able to turn any curse into a blessing, for "he was made a curse for us." "Ye (Christians) were a curse, but ye shall be a blessing.' The old world was cursed, yet Noah was saved. Sodom and Gomorrah were cursed, but Lot was rescued. Joshua himself had saved a most abandoned wretch in this city Jericho, Rahab the harlot; and now Jesus Christ, his prototype, saved Zaccheus, " chief among the publicans." Nor is place of much, if any, moment to him; though of Zion especially it shall be said, "this and that man were born in her." But the Lord was not confined to Zion; for he saved Lydia on the sea-side, Bartimeus on the way-side, Matthew in a counting-house, the jailer at Philippi in a prison, certain of the disciples in a boat, the eunuch in his chariot, and now Zaccheus in a tree. And let ecclesiastics vaunt their sacerdotal pretensions to exclusive sanctity as they please

"Why should we crave a hallow'd spot!
An altar is in each man's cot:

A church in every tree that spreads
Its living roof above our heads."

And though He is sometimes found of them that seek him not, he is always found of them that do seek him. So he was found of Jacob in the desert, Paul on the ocean, Cornelius in his closet, and Daniel in the lions' den. And

"Where'er we seek him he is found,

And every place is hallow'd ground."

Again, the fact of the conversion of Zaccheus taking place at Jericho, shows us another thing-viz., that there is nothing contingent or accidental in the conversion of a sinner; for if we are saved at all, we are saved "not according to our works, but according to his own purpose and grace given us in Christ Jesus before the world began." How remarkably was this verified in the instance before us. Our Lord was now

on a journey from Galilee to Jerusalem, where he was to give his life a ransom for many. "And he entered and passed through Jericho." Was this route absolutely necessary? Might he not have taken another direction? Had he done so, in all probability he would not have met with Zaccheus. He "must needs" therefore go through Jericho, just as on another occasion he must needs go through Samaria." Why? to convert Zaccheus, just as he converted the woman of Samaria. As the Saviour never spoke "an idle word," so he never took a random step in his life. All his journeys were prescribed according to a pre-arranged plan, so that he could and did say of every place he visited, "I am come to seek and to save that which was lost." Zaccheus, however, might have been from home at the time; or he might have been so engaged as not to be able to leave his avocation; or he might have been sick in bed, confined to his room; or deeming the Saviour an impostor, as many did, he might have thought it not worth his while to go cut and look at such a personage. A thousand things might have occurred to prevent Zaccheus seeing Jesus which did not occur. Why? Because" the set time" to favour Zaccheus was come; and "there is a time for all things," and that time is God's, who

"Moves in a mysterious way,

His wonders to perform;" subordinating all events, the minutest as well as the most momentous, to the accomplishment of his purposes. Our Lord, then, met with Zaccheus as he met with the woman of Samaria at the well, and Saul of Tarsus on the way leading to Damascus, not by chance, but by design. "Time and chance happen to all," but what is chance to us is design with him; for "known unto God are all his works from the beginning." But we know no

thing before it arrives :

"The present moment terminates our sight, Clouds thick as those on doomsday drown the next."

II. It was accomplished through the medium of curiosity. Curiosity is a most powerful passion. What would not some give to know a secret? The parent of research, it has certainly its advantages; but as an inquisitor into other men's matters-matters especially too high for us not revealed-it has sometimes been followed with very serious calamities. Lot's wife's curiosity destroyed herself; Dinah's curiosity destroyed a city; and

Eve's curiosity actually destroyed the world. Here, however, curiosity is made the vehicle of grace. "Out of this eater cometh forth bread!" "Thou preventest him with the blessings of goodness!" Zaccheus had never seen the Saviour; but having heard of his fame, he resolves, if possible, to get a view of him. What does he do but goes to meet the crowd, encompassing him, pushes in, but being of little stature was soon lost, as a little child would be lost in the midst of a vast concourse of people; and eager though he was to see, now squeezing further in, and now on his tip-toes trying in vain to obtain a look, no one seemed to take pity of the corporeal defect under which he thus laboured, by lifting him up as you would lift up a boy. The fact was, all were too busy looking for themselves; for "He was the brightness of the Father's glory," its essential emanation, "and the express image of his person"—his embodied divinity; and "we beheld his glory," said his followers, "the glory as of the only begotten of the Father, full of grace and truth, God manifest in the flesh!" Not succeeding, he extricates himself as speedily as possible, and somewhat ludicrously runs off to a sycamore-tree farther on, and mounts it with as much despatch almost as a lamplighter would ascend his ladder, expecting, no doubt, to see without being seen. "There now," said he, "I shall have a nice view of him." The crowd advances. Jesus halts opposite the very spot! It was a splendid sight for Israel to behold, when the sun stood still upon Gideon, the moon in the valley of Ajalon;" but not more sublime was that scene really than this was morally, "the Sun of righteousness" standing still! What is he going to do? Why, to speak to yon subject of curiosity in the tree! But how does he know him? Know him! "He knew all men, and needed not that any should testify of man, for he knew what was in man;' "his name was in "the book of life," there he found it. "Zaccheus!"-"Why, he knows my name!"-"This day I must abide at thy house!"- "Why, he knows I have a house!". "I have found him whom my soul loveth!" "And he made haste, and came down, and received him joyfully."

III. It was effected by a look accompanied with a call. "Jesus looked up and saw him." But how could he see him? He saw him as he saw Nathaniel under the fig-tree. Nor leaves, nor stone

cheus, as in the conversion of Saul and others, scruple to acknowledge him "Lord," Emanuel, which being interpreted, is "God with us;" " "an incontestable proof this to me," said Whitfield, "that those who deny our Lord's divinity, never effectually felt his power." But not more conspicuous was his divinity than his sovereignty, for others saw Jesus as well as Zaccheus. Jesus saw them, yet they were not saved. The young ruler especially beheld, aye, and spoke to him. "And Jesus beholding him loved him;" but neither was he saved. As in the case of the two malefactors on the cross, one was taken, and the other

at once.

"His bowels to our worthless race

In sweet compassion move;

He clothes his looks with softest grace,
And takes his title, Love."

But the look was accompanied with a call, which was made effectual in an instant. Oh, who can limit the influences of the Holy One! "The word of the Lord is quick and powerful." "He speaks and it is done! He commands and it stands fast!" "Be light," and light was! "Peace, be still, and immediately there was a great calm!" He did what he never did before or after-that is, invite himself to the house of Zaccheus. He knew he should be welcome, for he had now made Zaccheus "willing in this the day of his power;" and see how the willingness was evinced, for without making the least excuse, or offering the slightest objection, on the ground of not being prepared, or on any other ground, "he made haste, and came down, and received him joyfully." "And when they (the Jews) saw it, they all murmured, saying, that he was gone to be guest with a man that is a sinner." Why, whose guest should the physician be but his patient's, especially after restored health? But while they-poor delicate creatures!" murmured," nobler spirits exulted; "for there is joy in the presence of the angels of God over one sinner that repenteth.'

In the incidental circumstances thus connected with the conversion of Zaccheus, what a striking display have we of the divinity and sovereignty of Jesus Christ; for though the Saviour had never before with the bodily eye seen Zaccheus, yet he knew him, and, what only God can do,"created" him anew. Nor did Zac

66

"Not Gabriel asks the reason why, Nor God the reason gives." "Even so, Father, for so it seemeth good in thy sight."

What an interesting exhibition have we also of the ability of Christ to save! How unlikely it seemed, considering his previous character, that ever Zaccheus would be saved; the last man, perhaps, in Jericho, of whose reformation, let alone conversion, the public had any hope. His prejudices as a Jew, his affluence, his covetousness, his curiosity, conduct as a publican, his station, his all contributed to render such an event the most improbable. Yet the grace of Christ triumphs over all; and the Jew is made a Christian, the extortioner honest, the churl liberal, and "the chief of publicans" an humble follower of "the meek and lowly Jesus!"

"Lord, we adore thy ways

To bring us near to God;

Thy sovereign power, thy healing grace,
And thine atoning blood."

What a powerful inducement is thus given to the sinner to repose all confidence in so great a Saviour! If you are guilty, and assuredly you are, think not that Zaccheus was innocent. If you feel yourself a sinner, he certainly did not feel himself a saint. If you are not fit, neither was he; yet Jesus received him. Nor will he cast you out. He "justifieth the ungodly." 66 Only believe!" "It is of faith that it might be by grace; not of works lest any man should boast. For the wages of sin is death, but the gift of God is eternal life, through Jesus Christ, our Lord."

Nov. 10, 1847.

CONSISTENCY.

WHAT is consistency? Sticking to what you profess; acting out your principles