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and his cattle to work also, but he spiritually kept the day in communion with a risen Saviour. On the Monday and following days, the rain ran down in torrents, which prevented him from saving his corn till nearly the close of the week, and then it was in such bad condition, that it was necessary to thresh it out, and sell it as soon as possible; which he did at a great loss; however, he felt thankful that it turned out much better than his fears, and far beyond his deserts. On the other hand, his neighbour having saved his corn in good condition, and prices remaining low, he was not disposed to sell for a time; at length, the market getting suddenly up, he sold his fine sample of wheat at a very high price. The factor to whom he sold the lot, and with whom he dealt, not being able at the time to pay him, it was agreed that the payment should be made at the next market. In the mean time, the factor, who was much involved in his circumstances, became a bankrupt, and paid his creditors only a few shillings in the pound. So that in the end he lost far more than his neighbour, who feared God and kept the Sabbath-day holy.

I do not mean to say that we are always to expect that things will be thus; but sure I am that, in the long run, there is nothing lost, that is worth having, by serving God. There is a large meaning in that text, "a man's life consisteth not in the abundance of the things that he possesseth;" and again, in that text, "seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you."

W.

THE TONGUE.

There are but ten precepts of the law of God, says Leighton, and two of them, so far as concerns the outward organ and vent of sins there forbidden, are bestowed on the tongue, (one in the first table, and the other in the second)- as though it were ready to fly out both against God and man, if not thus bridled.

Pythagoras used to say that a wound from the tongue is worse than a wound from the sword; for the latter affects only the body, the former the spirit—the soul.

It was a remark of Anacharsis, that the tongue was at the same time the best part of man and his worst-that with good government none is more useful, and without it none more mischievous.

Boerhaave, says Dr. Johnson, was never sotired by calumny and detraction, nor ever thought it necessary to confute them; "For," said he, “they are sparks, which, if you do not blow them, will go out of themselves."

We cannot, says Cato, control the evil tongues of others, but a good life enables us to despise them.

or worse.

Slander, says Lacon, cannot make the subject of it either better It may represent us in a false light, or place a likeness of us in a bad one. But we are the same. Not so the slanderer: the slander that he utters makes him worse, the slandered never.

No one, says Jerome, loves to tell a tale of scandal except to him who loves to hear it. Learn then to rebuke and check the detracting tongue, by shewing that you do not listen to it with pleasure.

No man sees the wallet on his own back, says the old proverb, alluding to the fable of the traveller with two packs, the one before stuffed with the faults of his neighbours-the one behind with his own.

It was a maxim of Euripides either to keep silence, or to speak something better than silence.

WARNING WORDS.

Sinner, where are you? Did you ever realize the circumstances of awful solemnity and responsibility in which God has placed you? Do you know what you are doing? Do you understand the relation which the gospel ministry sustains to you? Do you not tremble when you see your minister, and know that God has unalterably ordained that he shall be unto you the "savour of life unto life, or of death unto death?" Do you know that he is the messenger of God to your poor soul?---and that you can no more prevent his being to you a savour of life or death, than you can prevent your own existence. Sinner, Christ has not died in vain. Ministers do not preach in vain. Christians do not pray in vain. The Holy Spirit does not strive in vain. Heaven from above does not call in vain. Hell from beneath does not warn in vain. God's mercies are not in vain. All these influences are acting upon you. They will act, they must act. They must be to you the "savour of life unto life, or of death unto death." How infinitely solemn and

awful are your circumstances! How dreadful your responsibility! How short your life! How near your death! Are you prepared for solemn judgment? Sinner, will you go down instantly on your knees, and offer up your whole being to God, "before wrath come upon you to the uttermost."

BISHOP OF CALCUTTA'S ACCOUNT OF HIS VISIT TO

KRISHNAGHUR.

Let me now describe, if I can, the sublime scene at public worship. For four hours, amidst a pressing crowd and heat, we were celebrating Baptism, then Confirmation, and, lastly, the Supper of the Lord. There were perhaps 500 present, and seven clergy. The children of the schools sat first, then the candidates for Baptism and Confirmation. The Baptismal Service, from our Prayer Book, was read by Mr. Deerr; and 195 were then baptized, of whom above 100 had been for more than a year under instruction, and, in Mr. Alexander's judgment, were prepared, with penitence and faith, to undertake the public vows, and receive the blessings of this rite of our religion. At the reception into the Church, I read, in Bengalee, the Sentence; and the Rev. Mr. Pratt, with Mr. Alexander and Mr. Innes, went round and signed them with the sign of the Cross. I next addressed the candidates for Confirmation, through an interpreter, and then confirmed 54 of those who had formerly been baptized, and had maintained a steady profession of the Christian doctrine. Here the service would have concluded, if I had not told Mr. Alexander, the evening before, that I thought the more advanced converts should be invited to the feast of the Holy Supper-that Sacrament having never yet been administered to the flock, Mr. Alexander being only in deacon's orders. Mr. Alexander said he could select some, whom he should think well prepared generally, though there was no time for special preparation. Thirty-seven then communicated with the bishop and six clergy, the catechists and readers, making nearly fifty. So profoundly devout a company I had never seen. Prostrate, with their faces on the ground, they partook of the sacred elements of the body and blood of the Lord.

In the evening of this joyful day, a variety of topics were dis cussed; while we sat, like Abraham, in "the breathing of the day,"

He has five

at the door of the Mission abode. There are twenty-eight villages in Mr. Alexander's district, containing about forty inquirers and converts, on an average, in each; 1100 all together, of whom 300 are baptized. The gross population is about 50,000. village chapels, two catechists, and now five readers. These presented themselves about eight o'clock P. M., in the verandah, to receive Mr. Alexander's directions for the next day, and report what they had done on the preceding one; for Mr. Alexander, exactly like Schwartz, keeps all his teachers close under his own eye, gives them no authority, calls on them for an account of all their proceedings, changes their circle of villages to prevent wrong customs and practices, and endeavours to preserve them in their first simplicity and humility. He goes round himself from time to time. He had 27 baptisms at one place, a week or two ago, and did not finish the day's services till ten o'clock at night. He has married sixty couples. New inquirers are coming in. He has just heard of some spots to the north of his district, where 600 or 800 persons are anxious to learn what this new doctrine is. A considerable number in his twenty-eight villages are much in earnest, and some are quite raised to a new life. Family prayer is celebrated daily, morning and evening, by the catechist, if present, or by the head convert, if he be not. One evening, Mr. Alexander arrived very late and unexpectedly at a village, and overheard a native Christian praying thus: "O Lord! I am very foolish: I am very igHow can I pray? Oh, forgive me my sins, for Christ's sake! Oh, grant me thy Holy Spirit! I cannot say more. Lord, thou knowest all." Surely these are the accents of the child of grace! Could an English cottager have prayed more simply and suitably?

norant.

At daybreak the next morning, we left our excellent friend. The alarming sickness of Miss Wilson, Mrs. Alexander's assistant, forbade Mr. A. accompanying us. I was truly delighted and gra. tified with the wonderful progress which was apparent, and yet more with the prospect of good. In less than two years, how much had been done, and done well, by one twenty-three years in India -perfectly master of Bengalee-long experienced as a catechist at Calcutta-brought up under Bishop Corrie-possessing great influence over the flock-the protector and friend of all—and, with a district favourably situated as to the ryots and land-owners, from

having a Christian indigo planter's estate near him. Here, then, is a fair specimen of the effects of the grace of God in Krishnaghur, where no special impediments have intervened. To His Name only be all the praise! His Word, His Holy Spirit, His Gospel, are "mighty to the pulling down of strongholds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God; and bringing into captivity every thought to the obedience of Christ." I shall have much pleasure in admitting Mr. Alexander to the rank of the priesthood, at my ordination on Lord's Day the 2nd of May, as I ordained him deacon in October, 1839. What English Christian will decline the subscriptions needful for paying for the indispensable buildings for his great work, and for maintaining his boys' and girls' schools, which are now absolutely thrown upon casual beneficence, from the inability of the Calcutta corresponding committee to enter upon the charge?

RECEIPTS OF RELIGIOUS AND BENEVOLENT
INSTITUTIONS FOR THE LAST YEAR.

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