comprehended in the simple, but very intelligible and expressive term, Now. For the time when God is most willing, and most able to communicate the blessing of salvation, or in other words, to convert the soul of a child, as well as of a man, is, and must be- JUST NOW. "Now is the acceptable time, Now is the day of salvation. Come Now, and let us reason together; saith the Lord," the great source from whence emanates all that is worthy of the dignified appellation of truth. This moment we may be saved-the next we may have to bid farewell to the scenes and society of earth, so uncertain is life. Thus the wisdom of God is mercifully displayed in the offer of a present, free, and full salvation.

To be converted, simply signifies to be changed; theologically, it implies a renewal of the mind in righteousness and true holiness. Through sin, the transgression of God's holy law, the Divine image which was originally impressed upon the mind became effaced-the light of heaven became transformed into the darkness of the grave-the brightness of hope and immortality to the gloominess of despair and death. Hence the necessity of conversion, of a re-transformation. If then we are to take the Bible for our authority, the only legitimate answer to the question-" When may I who am destitute of the image and favour of God be restored ?"-whether proposed by the young, or those who are more advanced in years-is that which we have supposed was given. Now is the time! God, speaking by his Word, says, "Come Now, and let us reason together, SAITH THE LORD; though your sins be as scarlet, they shall be as white as snow; though red like crimson, they shall be as wool. If ye be willing and obedient ye shall eat the good of the land. If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God raised him from the dead, verily-yes indeed-thou shalt be saved. These sayings are faithful and true. Worship God." These plain heart-cheering Scriptures lead us to infer that if the terrified awakened jailer, after he had anxiously enquired "What must I do to be saved," and after he had been told to believe on the Lord Jesus Christ, had further enquired- When must I believe? When may I be converted ?the answer of the Apostle would have been-JUST NOW. The answer which was given implies nothing less. The question When may an individual be converted? naturally evolves another-another very important and interesting enquiry- When will you? If being thirsty, we enquire of a friend, When may we quench our thirst? and he replies, just now if you will or choose. We know immediately what he means. But there is no compulsion in the matter. Thus it is with regard to conversion. If we will, that is if we are disposed to be converted, we may be, and that JUST NOW.

But it will be said, that it was a child of only eight years of age who proposed the question, and that there is a very great difference between a child of eight, and a person of eighteen. True. But there are many children of eight years of age who have heard, and know, and feel, more about religious principles than some of double that age; and especially in Great Britain, the land over which the truths of revelation are loudly proclaimed. It is, we believe, the general opinion, now, that the age at which children become responsible fluctuates from seven to ten. This probably is the case in the majority of children, but doubtless there are numberless exceptions to this, as a general rule, and for this reason. Many children, whose mental faculties may be very early developed, have not been blessed with the instructions which are requisite to prepare their minds for the reception of religious truth. "In criminal cases," judge Blackstone observes, "An infant of the age of fourteen years may be capitally punished for any capital offence; but under the age of seven he cannot. The period between seven and fourteen is subject to much uncertainty; for the infant shall, generally speaking, be judged prima facie innocent, yet if he was doli capax, and could discern between good and evil at the time of the offence committed, he may be convicted and

undergo judgment." Thus the age at which a child begins to distinguish between right and wrong, and consequently becomes responsible, may be generally ascertained from the manner in which it conducts itself after it has done anything that is wrong. But, however this may be, we think it must and will be admitted by all, that the time when responsibility commences, as well as the degree of responsibility, varies according to the capacities and circumstances of its subjects: or to state it as a rule in simple proportion :as are the capabilities and privileges of the man or the child, so is his, or its responsibility.

With regard to moral ability, we must ever remember that assistance is promised us from on high; that strictly speaking, we cannot of ourselves do anything; but that He who is our creator, preserver, redeemer, and who will hereafter be our judge, will, for he has promised, make all things work together for good to them that love him. The child, who is so early sensible that it has done wrong to its parents, may early be taught to fear and love God. Thus in a great measure the young as well as those who have come to riper years, are left without excuse for any wilful neglect or violation of duty. But alas! how awfully true it is, with respect to both adults and children, that while

"They know the right, they still the wrong pursue."

I had purposed closing with some observations on Sabbath school tuition, and intended to throw out some suggestions as to the best mode of exciting that attention in the minds of youth which is so essentially necessary to lead them to appreciate more fully the sacred truths of the Gospel. A better method of communicating instruction than is in general practice in our Sabbath schools might be adopted-such a system as would give a keener and more durable edge to CONSCIENCE, that great moral monitor of the human family, is much wanted. But from fear of having already transgressed proper limits, I shall reserve my observations on Sabbath school tuition for another communication. C. MACKSON.

BRITISH AND FOREIGN SCHOOL SOCIETY.

OUR readers may remember, that in our Magazine for March last, we inserted a resolution agreed to by our Connexional Committee, recommending that collections be made and subscriptions raised, in our respective circuits, for the purpose of forming a fund to be presented to the British and Foreign School Society, for the extension of education by day schools, and as a Thank-offering from the Wesleyan Association, for the defeat of the Factories' Education Bill. It was also requested that the money should be transmitted to us on or before the 24th of June. We regret that we have as yet received only one remittance, which is from the Rochdale circuit, and amounting to £24 10s. About £20, have been promised from friends in the London circuit; we hope that at least £30 will be raised in that circuit. We hope our friends will, as early as possible, forward their contributions, and that they will exert themselves to raise an amount which will be creditable to our Connexion.

DAY SCHOOLS.

MR. EDITOR.-DEAR SIR,

FINDING, from the Magazine, that the Wesleyan Methodist Association is generally desirous to do something in furtherance of the present educational movement, I respectfully solicit attention to the following hints regarding the means of promoting this object, and, also, the prosperity of the Association, without injuring the pecuniary interests of the body.

1. There are many of the chapels belonging to the Association that have

Sabbath school rooms attached to them, which, during the week-days, are unoccupied. These might be given, without charge, to some able teacher selected by a committee.

2. The patronage of the Association might be given to the teacher.

3. Local subscriptions from the general public might be solicited, as the schools would be a general benefit.

This

4. A small quarterly payment might be required for each pupil. would considerably lighten the burden of maintaining the schools-making them, to a less extent, dependent on subscriptions and collections-while it would give the parents and guardians an augmented interest in the welfare of the schools, and foster in them a feeling of honourable independence. Benevolent individuals might privately pay the quarterly fees for such as were unable to pay for themselves.

5. Benevolent individuals might contribute to support the schools, and yet make all their former efforts in aid of the Association.

I do not think it desirable that the education given should be wholly gratuitous. If made so, they would be solely schools for the destitute. There would be in them no salutary mingling of the various classes of society. Their educational character would be necessarily and evidently of a low order. Their efficiency for good would be small. Besides this, the education communicated being defective, would in reality be dear. On the other hand, a school which is supported by the payments of the pupils, if otherwise well managed, will possess superior energy and efficiency.

The aid really required by a pious, talented, well-trained, industrious teacher, where there is sufficient scope, is rather that of generous countenance, than extensive pecuniary support.

Most of the Scottish parochial schools, which have been liberally endowed, have proved lamentably inefficient, while private schools, wholly self-supported, have risen in their neighbourhoods, and have flourished, though too often opposed by civic and ecclesiastical influences. No delusion is grosser than that which attributes to the public parochial schools of Scotland our national intelligence. Other causes less obtrusive, but more powerful, have developed that intelligence. These causes do not now operate with their former force. In consequence, though our parish schools are now more numerous and more liberally supported than ever they were before, our boasted superior intelligence is vanishing. It will ere long, I fear, be nothing more than matter of history.

Let our commerce be untrammelled-let the baneful state church influence be annihilated-and in all parts of the land our people will be able to educate themselves and their children in all that learning which may be necessary for the life that now is and that which is to come.

If these remarks are deemed worthy of insertion, you may soon again hear from yours truly,

ON LIVING BY FAITH.

C. J. KENNEDY.

To expect that the Christian should pass through life without any trial of his faith-without any call to trust in the Lord and to rely on his God-to expect all sunshine and no gloom; to have continually nothing but what is pleasant, is to expect too much, and more than we are warranted to expect from the Word of God. “ The just shall live by his faith." The above words not only embody a principle but also show that there are times in which the faith of God's people will be put to the test. And are there not such times ? Cannot the people of God call to mind seasons when their faith has been put to the severest test-seasons of affliction, calamity, trial, and distress? Can we mention any of the Old or New Testament saints who were not called upon

to live by faith? Trials of faith are necessary-"That the trial of your faith being much more precious than of gold that perisheth, might be found unto praise, and honor, and glory at the appearing of Jesus Christ." I Pet. i. 7. Hence the best way is for the Christian so to prepare for trials that he be not thrown down by them. The maintenance of our piety depends on our faith. How important then to believe. Lord increase our faith. B. G.

OBITUARY.