Judge, and be tried by the same law. I confess I dare not refuse to teach, when an opportunity of teaching offers; nor dare I read, or write, or think for my own pleasure. In my choice of studies, in my choice of books, in my style of writing, and in my style of preaching; I still feel bound to ask, which will be best for my brethren? I dare not study herbs or flowers; I dare not study antiquities, or collect curiosities either of art or of nature; because it seems to me that such pursuits would interfere with my main business, of instructing my fellow men in religion. I could have been a mathematician, and I was strongly tempted when engaged in mathematical studies, to go forward without end; but that did not seem the way of usefulness, and I was obliged to check myself. I could have learned a great number of languages, and when studying languages I found it difficult to stop; but beyond a certain measure, that was not the knowledge by which my fellow-men were to be made good and happy, and I durst not go forward. I dare not now think of studying Astronomy, or Geology, or Physic, or Anatomy; though all these sciences have mighty charms, and have at times almost enchanted me; for though these studies might bring me fame and pleasure, they would not be the best and readiest ways to usefulness. How dare I then dispose of money for trifles, or for my own gratification? When I have learned an important truth, I feel bound to teach it to others; and when I receive money am I not equally bound to use that in doing good?

If those in power spend their time and use their power for selfish ends, do we not complain of them? Do we not expect them to meet with awful rebukes in the day of Judgment? But they are placed in those situations expressly for the public good; you say. Very true; and what are we placed in our situations for? But it would be injustice to the people if they did not attend to the interests of the public. But is it not injustice to the public to withold relief from the perishing, and the blessings of education and religion from the neglected and miserable? But legislators and magistrates are bound by the laws of their country. We grant it; but we are speaking of the law of God, and the question is, whe ther we are not as much bound by the gospel? But they are

paid for doing the business of the public, and it would be robbing the public to use their office for their own interests. And does not God pay us? Are we not supported by his. Providence for this very thing? Does he not call us Stewards ? Has he not put us in trust for the poor and needy? And are we not supplied with money expressly for their sakes? But what better are we for money, if we are not to enjoy it? We might as well be poor. Is it no advantage then, to have the opportunity of doing good? To me there seems no privilege so great, as to have the means of making people happy. Nor do i know any way of enjoying money, like that of making it the means of good to others. Money is not enjoyed when it is spent in luxuries. If you live luxuriously you have worse health, and a shorter life, and fewer and poorer pleasures. If you build large houses, and buy rich furniture, your house and furniture become your care instead of com fort. The more costly your furniture and clothes, the more anxiety you have, and the greater vexation when any thing befals them. I have seen women as much slaves to fine clothes and fine rooms, as a negro to a Planter. You might as well be poor, you say, as not be allowed to enjoy your money but I am of opinion that you had much better have been poor, than spend your money in luxuries. Ifit be spent in any way but in first supplying your own necessities, and then in doing good to others, it will increase your sorrows. both in this world and in the world to come.

And now tell me, how can you pray for the happiness of your fellow men, if you do not do your best to benefit them with your money? You profess to pray for them; you know the Bible requires you to pray for all men, that they all may be converted and made happy. But how can you do it, if you do not do your best to promote their conversion and happiness? Can you pray that the poor may be clothed and fed, and at the same time spend that money in things unneces sary, which is required to procure them food and clothes? Can you pray for the salvation of your neighbours, and yet spend in luxuries that money which is needed to furnish them with tracts, and pious books, and schools? Can you pray for the heathen, and yet leave them without missionaries and bibles, when you have the means to send them? All the bibles that were ever printed, would not be one for every fifty families perhaps, perhaps not one to every ninety families; while the missionaries and teachers sent forth would not be one to a hundred thousand persons. One hundred and ninety nine persons out of two hundred are still left without teachers and bibles, to waste their days in neglect and sorrow, and end them in despair. And these are all our brethren and sisters; the children of one God; objects of the $a me divine compassion; bought with the same blood; com,

mitted to our care; and made dependent on us for instruction in the gospel of Christ. Would it be consistent in me, knowing as I do their mournful state of destitution, and possessing, to some extent, the means of supplying the wants of their souls; to employ these means in useless and unnecessary things, and at the same time to pray for their salvation? Would it be consistent in me, to pray as if I wished them to be instructed and converted, and yet to use my wealth and influence, as if I did not care whether they were converted or not? For my part, I could not think of praying for men, unless I did what I could to help them also. I could not think of presenting myself before God, to ask him to bless my neighbours, and convert the heathen, so long as I have selfishly neglected to employ for their good, the very money and time and influence, which he entrusted to me for that purpose. I should think I heard him answer me; Be honest man: if thou lovest thy brethren, why dost thou not help them? if thou dost not love them, why dost thou pray for them? Did I not give thee money and time on purpose for their sakes? Did I not tell thee to do good to them as thou hadst opportunity? Did I not urge thee to help them, by the most weighty and solemn motives? Did I not set thee the example, in becoming man, and laying down my life for thee and them? And hast thou not promised to deny thyself, and take up thy cross, and follow me? Go work for them, and use thy treasures and thy time for them; then come and pray. Yes, in this way should I expect God to answer me, if I should pray to him for the happiness of my fellow-men, and yet employ my means of doing them good, in pleasing and indulging myself. Prayer was never intended as a substitute for exertion. When we pray, and yet refuse to labour, we mock God, and provoke him to answer us in judgments.

SAYINGS OF THE WISE.

LUXURY. Such is now become the delicacy of many, that we will not eat ordinary meat, nor take the drink that God has provided: they must have the best cooked for their bodies, while their souls are left to feed on empty or corrupted things.

In short, man is spending all upon a large house, and neglecting to procure any furniture to recommend it: he is lost in cares for a temporary tabernacle, and leaving the immortal inhabitant to perdition.

To prefer strong drinks to water, is as unreasonable as if a man should prefer the foul damps of a coal pit to the fresh air of heaven.

Those lungs are disordered that cannot endure the free,

cool air; and his taste and appetite are vitiated that cannot relish, when thirsty, the natural drink of the universe.

Many kill themselves by over much care to live; but few die through hardship, who have a sufficiency of plain and wholesome food.

There are some kinds of weariness which nothing but exercise can cure; and there are some kinds of weakness, which nothing but fasting and low diet will remove.

Those who seek most after pleasure in meats and drinks, find the least; and in the end they reap a harvest of disease and pain while those who eat and drink for health and useful service, receive every thing with pleasure, and procure no sorrows in the end.

No one can enjoy rest, but those who labour, no one can enjoy food but those who are hungry, and no one can enjoy drink but those who are thirsty: so that industry and temperance must prepare the way for pleasure.

He who will have more than nature calls for, is justly punished with disease and pain; since he withholds from others their proper share, of what Providence intended for their comfort.

And it is a wise arrangement, and a great encouragement to charity; that the temperate fare of the merciful should vield more satisfaction, than the dainties and indulgences of the selfish.

He who grasps at more than God has measured out to him, shall always let slip so much real enjoyment, and catch as much calamity instead.

If we are to cut off all superfluities, say some, where shall we stop? But where will you stop if you indulge in superfluities? Nature will prevent you from going too far in retrenchment; but what shall keep you in bounds, when you profess to set at nought both nature and reason and religion?

The danger in selfish indulgences is always that we should go too far, the danger in serving and helping others, is that we should stop too soon.

If all the needless cares men spend on themselves were spent on others, all the friendless and poor in the world would be well cared for, and the rest would be relieved of a weary burden.

Published by I. Davis, 22, Grosvenor-street, Stalybridge; Banks and Co., Exchange-street; Heywood, Oldham-street, Manchester; R. Groombridge, 6, Panyer Alley, PaternosterRow, London; and may be had of all Booksellers.

I. DAVIS, PRINTER, STALYBRIDGE.

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EVANGELICAL REFORMER

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YOUNG MAN'S GUIDE. BY JOSEPH BARK,

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No. 14.

Saturday, March 31st, 1838.

READING.

If you desire to excel in knowledge, you must give yourselves to reading. And you must not confine your reading to a few books, but set yourselves, if you have the opportunity, to wade through a large variety. The advice which is so often given to young men, to have few books, and read them well, does not appear to me to be sound. You ought to read your books well, if they be good ones, but you ought not to be content with a few. You cannot tell which are the best books, unless you read a good many. So that if you confine yourselves to a few, it may happen that those few be not worth half so much as some others may that you would have met with, if you had read a greater number. It is true you may have friends who are ready to tell you which they think the best; but these friends may not be the best judges of books. If your friends have read only a few books themselves, they may never have seen the best; and if they have read many, they will not be likely to advise you to be content with a few. Besides, however well acquainted with books they may be,