No. 11. Job xxxvi: 11,12. If they obey and serve him, they shall spend their days in prosperity, and their years in pleasures. But if they obey not, they shall perish by the sword, and they shall die without knowledge. A promise of temporal prosperity to the obedient, and a threatening of adversity to the rebellious. Persons sometimes say they should like to become Christians, if they knew what to do first,-how to begin. But it is of little comparative importance how they begin. They may do the very first thing they can think of, that God would like to have them do-no matter what. The duty will be a very different one under different circumstances, and in the cases of different individuals. Two individuals are, perhaps, walking together in a beautiful field, both enjoying the prospect, but the one receiving pleasure from it merely as an object of beauty in itself-the other taking pleasure in contemplating it as the work of God, and connecting with his thoughts of it, a feeling of filial love and submission to the Author of it. This latter would be a religious feeling, for it springs from love to God; and, if exercised for the first time, would be the commencement of a life of piety. Religion, it is true, does not consist alone in love or joy, or in any one emotion. But the moment an individual begins really to love his Maker, he will be sorry that he has not done it before. This is the feeling of repentance. He will desire and seek forgiveness for his sins through a Saviour. This is faith in Christ. Thus each one of the Christian graces is indissolubly linked with all the rest; and if one comes, the rest follow. One individual present may, perhaps, resolve to go home and show some act of docility or obedience to her parents, for the sake of pleasing God. If really performed from this motive, it would be a religious act. This would be her beginning. Another may read the Bible sincerely, for the sake of understanding her duty. Another may begin by prayer. Another still may have an opportunity to show some kindness to a companion,to do something to promote her happiness. This, if really done out of a regard to the will of God, would be a religious action. If the principle of religion is but admitted into the heart, no matter by what act it first shows itself. Our Saviour even says, if one gives a cup of water to a disciple because he is a disciple, he shall be rewarded for it. There can be no real piety without abandoning sin, and submitting to God; but this submission may show itself, at first, in a variety of forms. Temporal prosperity to the obedient.-As a general thing, the righteous are more favored in their external circumstances than the wicked, but not always. The reward of the righteous, however, is in the peace he enjoys, and the support he receives under all circumstances. Afflictions do not crush him as they do the wicked. Several years ago, a man who was building a house, in which he had invested nearly the whole of his property, was observed to be about it, inspecting the work, and making arrangements, on the Sabbath. It was predicted that this man would not prosper eventually, in the enterprise. So it turned out; the finishing of the house was attended with peculiar difficulties and expense; and just before it was completed, it accidentally took fire, and was burnt to the ground. All this might have happened to a Christian; but the difference would have been this. A Christian would have looked upon the misfortune as sent by God;-he would have acquiesced in the dispensation; he would not have sunk,and been ruined under it, as was the case with this irreligious builder. No. III. Luke xv. Parable of the woman and her ten pieces of silver.-The lost sheep.-Prodigal son, &c. Any individuals present, who are not yet Christians, may perhaps feel that they are overlooked by the Saviour. You may perhaps suppose that as he looks over the assembly he will think only of his friends here. Not so. If there is a single individual here who is living in sin, he is the object of special attention. The woman in her anxiety about the lost piece would forget the rest; -no need of thinking or caring about them. The Shepherd thinks nothing about his ninety-nine sheep in safe keeping, while he seeks for the poor wanderer. Exactly the same, is the regard of the Saviour for the wanderers from himself. He does notice and care for them-is ready and waiting to conduct them to his fold. What act in the case of the Prodigal son represents conversion? When he first formed the resolution to return to his father; or when he had actually met him on his way? Some persons act as if they supposed the latter. But what is conversion? It is beginning to return to God ;-it is the first emotion of a sincere desire for holiness and for the favor of God, however that desire may show itself. In the case of the Prodigal, the "coming to himself," the resolution to go home denotes this. He might have been growing better,--more and more resolved not to wander any more, all the way home; but this would seem rather to correspond to sanctification, than to conversion; his meeting his father may represent his arrival at heaven at last. All this is not perfectly represented, is not intended to be. An allegory seldom corresponds in all its particulars with the subject to be illustrated. But, plainly, the coming to himself, — resolving to go home, represents a change of heart. Many persons mistake in their own cases. New feelings and desires are awakened in their hearts, leading them to desire forgiveness, and to love and seek the Saviour; but they find a great deal of remaining sin and corruption, and they cannot believe they have met with a change of heart; but they go on in darkness, complaining that they cannot find peace. - Suppose the Prodigal to have said to himself" I am resolved to return to my father; I am tired of living in this wretched way, and I will set about preparing myself. It won't do for me to go as I am. — I must have some new clothes, and I must set about reforming my habits, before I shall be fit to go." This corresponds exactly to the course so commonly taken by sinners. They are tired of living for nothing, without end or aim, and without a friend to whom to look for assistance, or guidance; and they resolve to set about seeking for such a friend, imagining that they are doing this, while they are reforming their habits, and attending to some religious duties, reading and prayer. Reading and prayer are acceptable services, when performed in the right spirit; but the very first thing is to come, just as we are, to the Saviour. The habits should be reformed -reformed immediately; but we must not stay away to reform. We are to come to Christ and be healed; not try to heal ourselves. THE SISTER. For the Religious Magazine. I WISH I WERE A CHRISTIAN. "I wish I were a Christian; but I do not know how to become one." Impossible. There never was, and there never can be a person in that state of mind. To wish to be a Christian, and actually to be one, are the same thing. Still many persons use the above language; and it is not impossible that some of our readers, in looking over the contents of this number of the Magazine, may have had their attention arrested by the above title, and may have said, "that article is for me. I wish I were a Christian; but do not know how to become so." The article is for you; but it is designed to show you, not how to gratify your supposed wish, but to show you that if you are not a Christian, you have in fact, no wish to become one. There are reasons why you have not; which, though they are sometimes expressed, oftener lie coiled up secretly in the heart, and are only perceived when they are distinctly pointed out. Some of these will be brought to view in this article; and the reader, while he considers them, should carefully inquire whether he is not himself under the influence of them; so as, in fact, not to wish to be a Christian; so that though he may wish for the safety and the happiness which he imagines piety would bring, he does not really wish for the reign of piety itself in his heart. 1. Too young to attend to religion. Some have a secret feeling, that they are so young, that it is not necessary for them to attend to religion. You may regard religion as very suitable for those who are advanced in life, and especially for the aged and the dying; but the world and its pleasures appear so bright and alluring, that you think it hardly reasonable to expect that you will give them up at present. You cannot attend to religion now. But, consider carefully, for a moment, the import of this language. What is it to attend to religion? It is to obey God. God commands you to remember now your Creator, in the days of your youth; to love the Lord your God with all your heart, soul, mind and strength. He commandeth all men every where to repent; and to believe on the Lord Jesus Christ. These commands are not addressed to the old exclusively, but to all, and more especially to the young; because there are peculiar promises and encouragements held out to those who seek God early. To attend to religion in a proper manner, is nothing more or less than to obey these commands. To neglect religion, is to disobey these commands. Those, who repent of their sins, believe in Christ, give him their hearts, and devote themselves to his service - those, and those only, attend to religion in a manner that is acceptable to God. This is religon, and there is nothing else that deserves the name. Those on the contrary, neglect religion, who live impenitent, slight the invitations of Christ, pursue the pleasures of the world, doing more to please themselves and their fellow-men, than they do to please God. Now look at your excuse. You may perhaps understand it better. Too young to attend to religion; that is, too young to obey the God that made you, and on whom you are dependent for every breath you draw. Too young to love and serve the God of heaven! Are you not, on the other hand, too young to be without religion to disobey God to set yourselves in opposition to the Most High to say -- 66 or to the Lord Jesus, who died to reedeem you, I will not have this man to reign over me? Is it well for the young and tender youth to assume an attitude like this? God says, My son-my daughter, give me thine heart." When does he command you to do this? to-morrow? — or next week? next year? —or when you have arrived to old age? No,he commands you to do it to-day. You cannot then neglect religion, without directly disobeying this command of the most high God. And does the circumstance that you are young, furnish a good reason why you should do this? Put your excuse into plain language, and see how it will sound. I am young, — therefore I will disobey God; I will set his authority at defiance; I will seek my happiness in the world, instead of seeking it in his service. And though the Saviour, who has died for my redemption, follows me with his earnest and pressing invitations, I will slight them all; I will neglect his great salvation. Would you be willing deliberately to adopt language like this? But this is the real import of your language, when you say you are too young to attend to religion. Consider again; are you too young to die? Have you never seen any one, no older than yourself, borne to the cold grave? Should your soul this night be required of you, would you dare to make the plea at the bar, to which you would be summoned, that you thought yourself too young to attend to religion? Is this excuse a good one? 2. Pressure of worldly cares. Others who say they wish to become Christians, secretly excuse themselves on account of the pressure of worldly cares. This is in reality their excuse for neglecting religion. Among those, who were bidden to the great supper, one said, I have bought a piece of ground, and must needs go and see it; I pray thee have me excused. And another said, I have bought five yoke of oxen, and I go to prove them; I pray thee have me excused. And many are excusing themselves on no better ground, for not accepting the invitation of Christ. They have not time to attend to religion. Do look at this excuse. What is religion? It is to love God with all the heart. Will it take any more time to love God than it does to hate him? What is necessary To repent, in order that you may become reconciled to God? and believe on the Lord Jesus Christ. And how much time is necessary to do this? How long did it take the Jailer, or the Eunuch, or Saul of Tarsus to believe in Christ? How long ought it to take to make up your mind, whether you will obey God or disobey him? whether you will have your portion in heaven or in hell? And when you have made the decision, will it take any longer to perform the ordinary duties of life under the influence of Christian feeling, than it will without that |