of the Lord, they have this feature in common, that they trust in him for salvation, they believe the solemn declaration of Jehovah, God of truth, viz., that Jesus Christ is his beloved Son, in whom he is well pleased.

This declaration meets all cases, however diversified, provides a remedy for every disease, however inveterate, and makes known an adequate atonement for every degree of guilt, however aggravated. "Being justified by faith, we have peace with God, through our Lord Jesus Christ," by whom we have now received the atonement. Let the young, and the old, and the middle aged, flee for refuge to this hope. It is needed by all-it is sufficient for all-sufficient to give joy in life, peace in death, and acquittal in the judgment. So far as human eye could reach, James Baird seemed to enjoy these blessings, for when Satan sought to drive him to despair, he was made to remember with joy the words of Christ, which he had read in the Book of Revelation, "Fear not, for I have the keys of death and hell." And the Saviour not only dispelled his fears, but filled him with sweet peace, and overflowing love, and holy joy. He delighted to think and speak of Him who had saved his soul from death, and his feet from falling, and his eyes from tears; and of whom he could say, "He is my strength and my song, and he has become my salvation." Think not, then, my young friends, that to be religious, you must be gloomy and morose. Even in the midst of great bodily pain and weakness, this pious boy found that "the joy of the Lord was his strength," and that the "Lord put gladness in his heart more than the wicked enjoy, when their corn and their wine do most abound." And if the Lord is clothing your countenance with health, and filling your heart with gladness, and causing your cup to overflow with blessings, and giving the bounding elasticity of youth to the members of your body and the faculties of your mind, and causing the light of the everlasting Gospel to shine around you, O should you not pour forth your souls to him in gratitude! Will you not say, "What shall we render to the Lord for all his benefits?" Lord, we are wholly thine, teach us to live to thy praise and glory.

This little boy read in his Bible that Jesus went down to Nazareth with his parents, "and was subject to them;" and he sought in this, as in other respects, to learn of Christ. His mother declares that he was a very obedient child, and very affectionate to his parents, and that he seldom spoke to her without calling her his dear mother, or his dear, dear mother. Let me entreat the young to strive to resemble him in this respect. Remember that it is written, "Children, obey your parents in the Lord, for this is right. Honour thy father and thy mother, (which is the first commandment with promise,) that it may be well with you." Remember the words of the wise man, "Hear the instruction of thy father, and forsake

This little boy, however, loved not only his parents, and his brothers and sisters, but he loved all who were of the family of God. When he read of the wicked kings and ungodly men mentioned in the Bible, he was much distressed; but he took great delight in reading of the good kings, and of the holy apostles and prophets. He loved the company of those who spoke of Christ, and he had much pleasure in listening to their conversation. As an instance of his love for those distinguished for piety, his mother mentioned, as a great favourite of his, a blind woman named Barbara Gilchrist, who was very pious, and the eyes of whose understanding the Lord had greatly enlightened, and who was in the habit of staying in their house every year on her way to Greenock, when the sacrament of the Lord's Supper was to be dispensed there. This good woman was well known to many pious persons in the higher ranks of life, by whom she was much respected. She resided in Anderston, Glasgow, and enjoyed the ministry of the late Rev. Dr Love, whom she greatly admired and revered. She had great delight in waiting on God in his ordinances; and she was in the habit of going annually to Stewarton when the sacrament of the Supper was dispensed there, and thence to Kilwinning on the same solemn occasion, and thence to Greenock, where the sacrament was soon after dispensed. As Mrs Baird and she were old friends, both of them being originally from Campbelton, Barbara usually stayed a night or two with her in Saltcoats on her way to Greenock.

On one occasion, owing to particular circumstances, they thought that they would have no accommodation for Barbara; and as the time drew near when her annual visit was expected, little James was in the greatest distress, lest they should not be able to receive her. Though he did not venture to entreat his parents to try to accommodate Barbara, he said, "I know not what I would not suffer rather than that Barbara should not get a bed here. I would rather lie in the street all night myself." Barbara got a bed as usual.

Seek, my young friends, then, to resemble this little boy. "Fear the Lord, and depart from evil." Be assured that "evil communications corrupt good manners ;" and remember that it is written, "He who walketh with the wise, shall be wise; but the companion of fools shall be destroyed." Keep not company, then, with the wicked, but seek as your companions and friends those who fear the Lord, and keep his precepts, and look unto Christ as the author and finisher of their faith. These are the excellent ones of the earth, for they are of the family of God, and they will not forsake you "in the time of need." "Remember your Creator and Redeemer in the days

THE DUTIES OF SERVANTS AND
MASTERS.

BY THE REV. JOHN CHARLES,
Minister of Garvock, Kincardineshire.

THE inequality of ranks among men,-of rich and poor-of master and servant,—is evidently the appointment of Providence; for were mankind, in a moment, placed on a level, while the present state of their corporeal and mental abilities remained, that level and equality could not continue for a single day. And this is a wise and gracious appointment, calculated to produce much happiness in society, by the mutual aid which one class affords to another. The Gospel of Christ, the best gift of heaven to men, is not fitted more for the rich than for the poor. It is not, as some seem to think, a mere set of right opinions and orthodox doctrines; but while it inculcates true faith and sound doctrine, it teaches that a tree is known by its fruit, that is, the nominal and real Christian are distinguished by the fruits of their faith,-holiness of life and conduct, or the want of it. Without respect of persons, it teaches all men, master as well as servant, to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world; and assures us, that without doing so, neither master nor servant can have any well grounded hope through the grace and the merits of Jesus, of pardon and sal

vation in a future world.

I. Let us turn our attention to the duty of servants. The duty of servants may be comprehended under two heads-honesty and obedience. The first and principal is honesty. "Thou shalt not steal." " Thou shalt not covet anything that is thy neighbour's," an express command of God, extending to all classes of men, and to every the smallest part of the property of our neighbour. But although every servant who reads this may be shocked at the very idea of breaking the eighth commandment, of being a thief, yet servants may be, and some often are, guilty of dishonesty; nay, much more guilty in the eye of Him who sees the most secret inclinations of the corrupted heart, than he who actually suffers at the hands of his fellow-men for his crime. A very little calm reflection must make this evident to every mind open to conviction. A crime rises in guilt just in proportion to the greatness of the obligation violated. All are under obligation to be honest; but on a servant this obligation is doubly binding, because to his care his master's property is intrusted. Therefore, theft in him is aggravated by breach of trust.

"Exhort servants," says the apostle, "to be obedient to their masters, not purloining, but showing all good fidelity." Now, you are guilty of purloining, and consequently of dishonesty, whenever you take any little thing, of whatever kind, in your master's absence,

We are happy to understand, that the valuable sketches hitherto furnished by Mr Landsborough, to our pages, including "Jeanie Charters,"" Hugh Cuninghame," and "James Baird," are about to appear in a separate volume, under the name of "The Ayrshire Tracts." We have no doubt, from the interesting form in which they are drawn up, they will be peculiarly acceptable to the public. -ED,

But servants may be dishonest, not only by purloining and carelessness, but in regard to their time. You are commanded to serve, not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart." What is meant by eye-service? It is being active before your master, and slow behind his back. Now, this is extremely dishonest. Recollect what took place at the time you were engaged; your master agreed, on his part, to pay you a stipulated sum; you, on your part, agreed to give up your time and your labour to him. Now, at the ensuing term, if your master offer you a less sum as your wages, would you think him acting honestly? No; you would think him palpably dishonest. Now, look at yourself with the same candour and impartiality. If you spend part of your time in idleness, or in not doing reasonable work, when your master's eye is not upon you, would you be acting honestly? No; you must see that, by keeping back part of your time and labour, you would be, at least, equally as dishonest as your master by paying you only In fact, you would be five pounds instead of six. stealing your wages; for the time you misemployed behind his back, is just the same loss to him as picking so much from his pocket. Nay, you must see the fraud on your part is of a deeper dye. The laws of the land will compel your master to do you justice; but it is hardly possible they can compel an eye-servant to inBut let every eye-servant reflect demnify his master. that, although the laws of the land cannot always reach him, yet there is an eye to which his most secret frauds are perfectly open,-there is a court of justice, before which he must soon appear to be rewarded according to his works.

Take care, likewise, never to be a tale-bearer from

your master s house. It is expressly forbidden in the Word of God; for it is shameful dishonesty, a breach of trust, which may be fatal to your master's peace and happiness, and, as a' member of his family, you are bound in duty to promote his interest and seek his peace.

The second duty of servants is obedience. This implies a readiness to comply with all reasonable com. mands of your master, and doing so in a modest and respectful manner. "Let as many servants," says the apostle, "as are under the yoke, count their own masters worthy of all honour." This command you find no less than three times given in the Word of God, in Eph. vi. 5, in Col. iii. 22, in Tit. ii. 9. And this obedience you are to yield, not merely as to man, but as unto God. The words of inspiration are, "Be obedient to your master as unto God, doing the will of God from the heart; with good will, doing service to God and not unto man." Observe, too, this obedience you are bound to yield to your master, whatever his character be towards you. Although he be harsh and rough, you must neither treat him with disrespect, nor neglect his service, while your engagement lasts. On this point, the Word of God is clear: Servants, be subject to your masters; not only to the good and gentle, but also to the froward." 1 Peter ii. 18.

Further, your obedience must not only be willing and respectful, but the law of Christ requires it to be attended with meekness and gentleness, even in receiving reproof. However perfect in performing your work you may fondly think yourselves, it is evident that every master has a full right to have his work done in his own way, and to find fault when it is not so done. It is surely, then, to show yourselves void of common sense and civility, to be offended when anything is pointed out as not quite right, or not according to order. It is not only showing your ignorance and ill humour, by answering again in rude and uncivil language, but it is violating the law of God, and forfeiting His favour, which is better than life. "Be obedient," says the Word of God, "not answering again." Tit. ii. 9. Here, you see, the law of Christ expressly enjoins you to hear and obey in silence. You are, therefore, to hear your fault or mistake pointed out, in submissive silence, and then to use your best endeavour to please. How far superior will this conduct raise you, to a foolish and passionate master, who tramples on the laws of his Maker, while you endeavour to adorn the doctrine of Christ your Saviour in all things!

II. Let us turn our attention next, with the same impartiality, to the duty of masters.

The apostle, after inculcating Christian honesty and obedience upon servants, adds, "And ye, masters, do the same things unto them, forbearing threatening, knowing that your Master also is in heaven." And, (Col. iv. 1.) "Masters give unto your servants that which is just and equal, knowing that ye, also, have a Master in heaven." The duty of masters, then, may be comprehended in justice and equity.

The exercise of justice towards their servants ought to begin at the very time of engagement. To conceal, then, from the servant any part of the real state and burden of the work which he has to perform, is at once unjust, cruel, and unwise; unjust, by taking advantage of the ignorance or inexperience of a Christian brother, -cruel, in bringing a hardship on the innocent without

| his consent,-unwise, as it tempts the servant to be regardless of your interest, as you have been of his Your conduct, indeed, will not excuse his, but you set him a bad example.

In every contract with your servants you bind yourselves to pay them certain wages, for which they agree to serve you to a certain term. Remember, the wages you promise them is the price of what to them is very precious their time, liberty, strength, and health; and therefore, to defraud them of any part of the stipulated price, is just as dishonest and disgraceful as to receive payment in advance and never deliver your grain or your goods. Such conduct must awaken the just vengeance of Him, who regardeth not the rich more than the poor,-who declares, by his prophet, "I will be a swift witness against them who oppress the hireling in his wages." And His command, "Thou shalt not oppress the hired servant in his wages," is as plain and peremptory as "Thou shalt not steal;" and, conse│quently, all shifts to defraud him, however plausible they may appear, or succeed among short-sighted men, are highly criminal in the sight of God, will lie heavy on your conscience at the hour of death, and rise up in judgment against you.

The second duty of masters is equity towards their servants. Justice consists in treating them exactly according to their contract,-equity in treating them with humanity and Christian benevolence. If you are bound-and the Word of God, expressly affirms you are to do to others all things whatsoever you would that they should do unto you, you are surely bound, by every tie of humanity, every principle of Christian obligation, to promote the comfort and welfare of your servants. It would, indeed, be wrong in you to encourage notions and desires unsuited to their station in life. But beware of entertaining an unchristian indifference about their comfort and happiness. You are, therefore, to exercise no tyrannical power over them. Let your commands be all perfectly reasonable, delivered with mildness, and proportioned to their ability. And as your commands should be reasonable, so all your reproofs should be well-timed, free from passion, and given with an evident concern for your servant's good, as well as for your own interest. This Christian treatment, with every honest servant, will never fail to gain his esteem and command his obedience. While the foolish master, who gives all his orders in an imperious and haughty tone, who never reproves, but with a volley of disgraceful oaths, completely defeats his own purpose, for by his foolish pride and disgraceful bursts of passion, he betrays such a weakness of mind, and want of common discretion, as renders him despised in the eyes of his lowest menial.

Above all, it is the positive duty of masters and mistresses to show a care and solicitude for the best, the religious interests of all their servants. It is the duty of every master and mistress ever to bear in mind that they, by the indulgence of a kind Providence, have authority over persons who are, in reality, only their own fellow-servants, for they both have one common Master in heaven, with whom there is no respect of persons, in whose eyes the soul of the meanest servant is as valuable as that of the highest master,-by whom all shall be judged with the same impartiality,by whom the unjust and cruel master, as well as the

weakness of those who believed the divine mission of Christ; all the while complimenting himself on his extraordinary powers and attainments, and boasting of having risen superior to the prejudices of early education. We retorted the charge, and affirmed that infidels believed contrary to the clearest evidence. We entered on a long and interesting defence of Christianity, asserting that though the incarnation of Jesus Christ was superior to reason, it did not follow that it was inconsistent with it, and that we were as unable to account for the creation of man as for the incarnation of Christ. We further stated, that the prophets could be viewed in no other light than as men inspired by God, for they foretold events hundreds of years before they transpired, and that, as time rolled on, these events took place in exact accordance to the prediction, even in relation to the minutest of all the circumstances mentioned. Now, as it is not the prerogative of any creature to foretell future events, and as these events were foretold, it follows that those who thus acted spoke under the influence of the Spirit of Him to whom the past and the future are alike present. We then asked him to substantiate his charge that Christ was an impostor. Did he impose upon the people when he fed the multitude with a few loaves and fishes; when he cleansed the lepers, gave sight to the blind,-hearing to the deaf, -speech to the dumb,-and feet to the lame; and when all these works were done in open day before numerous and unimpeachable witnesses? We asked were these the works of an impostor? Besides to what worldly motive could he attribute the conduct of Jesus? Not to the love of riches, for these he despised, -not to the love of honour, for he made himself of no reputation,-not to the love of pleasure, his whole spotless life was one continued scene of self-denial. We proceeded at some considerable length to prove to him the divinity of Christ by the arguments usually adduced in support of that cardinal doctrine of our faith; making the distinctions evident between the view taken of this doctrine by evangelical Christians and that taken of it by Socinians; showing, first, that the mission of Christ was not only divine, and that he was the divinely appointed prophet of God, but that, as a priest, he had offered the sacrifice of himself, an infinitely valuable and vicarious sacrifice for the sins of men.

As he afterwards admitted, at this time his conscience smote him, and he began to be ashamed. He acknowledged most freely that he had not diligently and impartially examined the Scriptures, and that he had not fairly considered the evidences by which they were supported, but had taken things on trust. We were gratified by his promising attentively to peruse the Scriptures and carefully to consider the evidence of their authenticity, and, by the blessing of the Spirit of God, his mind was opened to perceive and to receive the truth as it is in Jesus. He admitted cordially that the cause of his infidelity was the love of sin, so true is it that men love darkness rather than light, because their deeds are evil, and this is the condemnation-men love sin. The Bible forbids sin on pain of future punishment, and, therefore, men reject divine revelation.

The greatest difficulty he had to contend with in his progress from darkness to light, while reading the Scriptures, was the seeming discrepancy between one passage and another, and also what are termed the peculiar doctrines, especially the doctrine of election. It would swell the limits of this paper beyond due proportion, were we to enter into all the instances of discrepancy he mentioned. We select the following instance: Jesus says, in Mark xi. 14, "And if ye will receive it, this is Elias who was for to come; and it is also said, in John i. 21, "And they (that is) the priests and Levites asked John, Who art thou? Art thou Elias, and he saith I am not.' We maintained that there is no opposition between these two passages,

because the same person is not spoken of in each. John speaks of Elias the prophet whom the Jews expected to come; Christ, of that Elias who was promised by Malachi iv. 5, where it is said, "Behold I will send you Elijah the prophet," who was not to be the very prophet Elias, but one like unto him, one coming in his power and spirit according to the prediction of the angel mentioned in Luke i. 17, " And he shall go before him (i. e. Christ) in the spirit and power of Elias."

In relation to the peculiar doctrines of the Gospel we remarked, Granting what, however, we said cannot be proved, that if Christianity were thus stripped of its distinguishing doctrines that it might be thereby rendered more palatable to infidels, and that they might be thereby induced to entertain a better opinion of it, would not, we asked, such concessions diminish in the same proportion the force of its evidence by undermining its necessity and its design? For if its most prominent feature be not a special plan of redemption for the restoration of fallen man, but only an ethical refinement of what is called the religion of nature enforced by the sanction of future rewards and punishments, then we ask, what we think can never be satisfactorily answered, Is there not a vast and inexplicable disproportion between the wonderful apparatus of prophecy and the end for which it was established? Is there in the Gospel, on the Socinian scheme of its contents, any thing worthy of such divine and miraculous interpositions as those Is there not in this supposition, which heralded it? what philosophers agree to reprobate as unworthy of God, a disproportion of the means to the end?

But the last grand struggle he made was against the doctrine of election." If this doctrine," said he, "be true, we must give up with the belief that we have any freedom of will, or are under any responsibility to God for our conduct in life." Alas, this is the language of many in our Church in the present day, and yet reason and religion tell them that they are free to the righteous Judge of all. In reply to his objection we reasoned with him thus: When he saw an object that was good and approved of it, but still followed that which is evil, did it not plainly show that he had a freedom to follow the inclination of his own will, but that the bias of his mind was to sin. We asked him, when he violated the law of God, did he not feel himself perfectly free, and that there was no impelling power but that which proceeds from a desperately wicked heart? We admitted that there are strong and powerful temptations to evil, but Satan with all his wiles, and the world with all its allurements would not affect us were we not under the influence of corrupt inclinations. These and many other things we said to him.

But at this time, December 1831, he was led, by the providence of God, to hear the Rev. Mr Cunningham, then of the Middle Parish Church, who was delivering a course of sermons in explanation of the doctrine of Election. By the clear and faithful expositions of this excellent divine, he was convinced that this doctrine is according to godliness.

Shortly after this he left Greenock. I received a letter from him, dated March 1832, in which he says, "I now see clearly that a great change must take place before we can know our election to be of God, but that change must be the effect of electing love. Now I see that God was not unjust when he said, I will have mercy on whom I will have mercy. May I not now say, Lord have mercy upon me worthless though I am? I now see that he hath provided a remedy in the Son of his love for all who put their trust in him, and that there is no other way left for me but throwing myself on his infinite mercy.'

In April of the same year he writes thus, "Heard a precious sermon by a clergyman of the Church of England, from Rom. viii. 29, Whom he did foreknow, he also did predestinate to be conformed to the image of