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duration of my existence, "is as nothing before Thee" with whom a thousand years are but as one day, and one day as a thousand years, who ait from everlasting- to everlasting, without beginning of days or ending of years, without change and without decay, before whose all-comprehensive mind, time and space, magnitude and distance, past, present and future, are as nothing; how much more so must be the short, the troubled and uncertain existence of man! He comes forth in the helplessness of infancy, is preserved for a short time with tenderness and care, advances into the frivolity of childhood and the giddiness of youth, reaches the period of his manhood, and for some time can hardly allow himself to believe that the days of his childhood and youth are gone. He is thinking of putting away childish things, and forming plans, and pursuing schemes worthy of his riper years, when old age is silently and imperceptibly, but rapidly advancing upon him, and he declines into the vale of years, and sinks into the grave almost before he has had time to think how short his days have been.

But more fleeting still is frequently the course of man. Often is the tender flower nipped in the bud before its blossoms have expanded. Often when it has begun to give the fair promise of future loveliness, is it speedily laid low, and the hand that cultivated it so tenderly, bereft of its promised reward. Often when in the full and rich blow of beauty, and apparent health and vigour, is it involving in its bloom that worm that consumes it, or the blest is preparing that will shed its honours in the dust, and lay its green head low. Often too is the tree that has struck deep its roots like Lebanon, and spread its numerous branches round it, and bids fair long to defy the tempest, torn from the earth, or rent in sunder by the lightning and the storm. Thus the Psalmist is led to this conclusion, "Verily every man at his best state is altogetner vanity."—More exactly rendered " every man in his most settled state is altogether vapour." This seems a favourite image with the sacred writers. Thus, St James: "For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away." Similar to this are the expressions of Job. "O remember that my life is wind," a mere breath of air. As the cloud is consumed and vanisheth away, so they that go down to the grave shall come up no more. Nothing could be more descriptive of perfect vanity, worthlossness and instability. Nothing is more fleeting or more easily dissipated than a cloud or vapour. You behold it for a moment apparently immoveable, dense and substantial. You look again, and it is dispersed into a thousand fantastic shapes, which are hastening one after another to speedy dissolution. Or you behold it in bright effulgence, radiant in gold, azure and purple. With eager admiration you hasten to point it out to others, but ere you return, its hues are changed, it has shifted its place, and disappeared in airy nothing, or given birth to the storm and tempest. Just so is the best and most enduring state of man.

One day he appears strong in health, and exulting in life and vigour. In another, disease has attacked his constitution, subdued his spirit, and saddened his countenance. The hand of violence, or some one of the thousand contingencies of accident have shattered his frame, and he soon sinks to rise no more for ever. One day you behold him arrayed in power and splendour, exalted to honour and fame, luxuriating in wealth and grandeur, and while the sun of prosperity shines upon him, his heart is uplifted, he boasts of his greatness, and triumphs in its security. He flatters himself that his house shall continue for ever, and his dwellingplace to all generations; but ere another day the clouds of adversity begin to gather, unexpected revolutions occur, and he is precipitated from the heights of power and pride, to the depths of distress, disappointment and shame. One day you behold him far advanced in the road of learning and science, looking back with disdain on those he has outstripped in the course, and ready to receive the laurels of genius, when by some mysterious dispensation, the mental frame, so delicately adjusted, is deranged, and he sinks into the inactive gloom of melancholy and despair, or is torn by the wild and awful agitations of frantic and restless delirium. One day he may repose in the unrestrained confidence, be delighted with the ever affectionate welcome, and cheered with the peaceful content of home, of his family circle flourishing round him. In another, sickness has invaded his dwelling; some one of those dear to him as his own soul, is snatched away by the relentless hand of death, or, more affecting still, is betrayed into the path of the destroyer, and his little circle is saddened with grief and shame.

We conclude, only by saying, let us imitate the conduct of the Psalmist, and when distressed with the trials and sorrows of life, or grieved at the prosperity and insolence of the wicked, reflect howsoon all these things must come to a close, and look up to God, who bringeth light out of darkness, and hope in Him. Let God be acknowledged in all that befals us, and then shall our souls be refreshed with the thought, that even in the deepest affliction we are in the enjoyment of the light of the divine countenance, and have a gracious sense of our Father's love. We ought to remember that we have received less, inconceivably less than our sins have deserved; that they have been many, and highly aggravated; that they have made us liable to the everlasting punishment of God's, righteous justice and eternal condemnation. Then may we acknowledge their magnitude, cast ourselves on the mercy of God in Christ, and, for his sake, solicit forgiveness of them, and pray for tho Spirit of God to deliver us entirely from their power; earnestly desire to avoid every thing that would be discreditable to religion, or give the adversary any occasion to speak reproachfully; and thus we may the more easily and peacefully resist j. ourselves into the hand of God, and enjoy « thaa.t; peace which passeth all understanding, which tla.^. world cannot give, and which it cannot take away..*"'

HISTORY OF THE SHORTER CATECHISM. By The Rev. Duncan Macfabxan, Minister of Renfrew, Is the first number, I submitted a few thoughts on the amngement observable in the Shorter Catechism; 13d it has since occurred, that it might be useful to rabjom some account of the origin of this little manual. Bat preparatory to this, it may be proper to observe, that the reformers generally gave great attention to this subject. Catechisms were, at a very early period, drawn up and used by all, or nearly all the Reformed Churches of Europe. The earliest which wc recollect to have seen mentioned, as used by the Scottish Reformers, had been drawn up by Calvin. But in 1390, we find the General Assembly adopting measures for securing a general and national Catechism. " Ancnt the examination before the communion," say they, " it is thought meet for the common profite of the whole people, that ane uniform order be keepit in examination, and that ane schort form of examination be set down, be their brother, Messrs John Craig, Robert Pont, Thomas Buchanan, and Andrew Melvine, to be presented to tie next Assembly." In 1591, a form was laid before the Assembly by Mr Craig, but it was remitted, with instructions "to contract in some sehorter bounds." The abridged form was accordingly laid before the Assembly of 1592, and approved. The following directions were also added :—" Therefore, it is thought needful, that every pastor travel with his nock, that they may buy the samen buick, and read it in their families, quhereby they may be the better instructed; and that the samen be read and learnit in ifrtor's (reading) schools, in place of the little Catechism (Calvin's)" This Catechism, or "Form of Examination," which is commonly called Craig's Catechism, consists of twelve heads or chapters, having the

following titles: ** Of our miserable bondage through

Adam—Of our redemption by Christy—Of our participation with Christ,—Of the Word—Of our liberty to serve God—Of the Sacraments—Of Baptism—Of the Supper—Of Discipline—Of the Magistrate—Of the Table in special (meaning the Protestant mode of observing the Supper)—The end of our redemption." I'oCer each of these are a number of questions and an•v.-ers, amounting in all to ninety-six; and the latter are remarkably short and pertinent, and usually accompanied with at least one Scripture proof.*

When the Solemn League and Covenant was projected, contemplating, as it did, an ecclesiastical union '■ctween the three kingdoms, measures were also adopted for preparing a uniform Confession, Directory, and (Vechism. And it is important to observe, that the ; Ian afterwards executed by the Westminster Assembly, was first proposed in the General Assembly of the Church of Scotland. Towards the end of 1640, •eTeral Scottish commissioners, of whom Henderson wis one, went to London to treat on matters then pending between the King and the Presbyterian party. Henderson returned in the July following, and found the General Assembly holding an adjourned meeting at Edinburgh, and anxiously waiting his arrival. He was immediately elected Moderator, and laid before

• It is icarcely creditable to the Mends of catechetical instructs, that tins interesting and valuable Catechism should be allowed to become so scarce, that comparatively few have ever seen it,

them a letter from the Presbyterians in and about London, in which they complain of the spread of schismatics! opinions, and earnestly crave the advice and assistance of the Assembly. In replying to this letter, the Assembly says, among other things, "We have learned by long experience, ever since the time of the Reformation, and specially after the two kingdoms have

been in the great goodness of God to both—united

under one head and monarch, but most of all, of late, which is not unknown to you, what danger and contagion in matters of kirk government, of divine worship, and of doctrine, may come from the one kirk to the other; which, beside all other reasons, make us to pray to God, and to desire you, and all that love the honour of Christ, and the peace of these kirks and kingdoms, heartily to endeavour, that there might be in both kirks, one Confession, one Directory for public worship, one Catechism, and one Form of Kirk Govern. merit." And agreeably to this, we find Henderson suggesting to the same Assembly, only twelve days before the writing of this letter, the propriety of drawing up such a Confession, Catechism, and Directory; thus leaving scarcely any reason to doubt, that the thing itself was projected by Henderson, and first iaia before the General Assembly; but that the Assembly had itself been long favourable to such a measure, and was immediately incited to it by what had taken place in England. The Assembly accordingly approved highly of the measure, and urged Henderson to undertake the drawing up of the documents required. Arid to render this the more easy, they allowed him to refrain from preaching, and to avail himself of assistance. But he declined the task, as being too arduous. The subject is repeatedly mentioned in the Assembly's correspondence, during the intervening period; but it does not appear that anything was done before the meeting of the Westminster Assembly in 1643. This Assembly met under the authority of the English Parliament, but chiefly at the instance of the Scottish Church. It was composed of a hundred and twenty-one divines, with thirty lay assessors, and five commissioners from the Church of Scotland, and continued its sittings for upwards of five years.

The matters laid before this Assembly were numerous and important, and some of them are detailed with great minuteness. It unfortunately happens, however, that our information respecting the drawing up of the Catechisms is meagre and imperfect. The late Dr Belfrage of Falkirk appears to have been at great pains in collecting whatever was accessible on this point. We have made some farther inquiries, but have hitherto found scarcely anything, beyond what he seems to have examined and abridged. The result of his inquiries will be found in an Introduction, prefixed to his " Practical Exposition of the Assembly's Shorter Catechism." And the sum of what we have been able to gather either from his work or original authorities, may be stated in a few words. In 1647, while the Assembly was engaged discussing the different articles of the Confession, committees were appointed to reduce these into the form of two CatechismB; a larger, which was to serve as a text book for pulpit exposition, according to a usage of the churches on the continent, and a smaller, for the instruction of children. It appears, however, that before the Confession had

been finished, some progress was made in composing the Catechism, and that the reducing of it to a conformity with the Confession, was an after thought. "We made long ago," says Baillie, "a pretty progress in the Catechism, but falling on rules and long debates, it was laid aside till the Confession was ended, with the resolution to have no matter in it, but what was expressed in the Confession." And accordingly, much curiosity has been excited respecting the author of the original draft. Dr Belfrage, after detailing various opinions, and assigning reasons for his own, alleges Dr Arrowsmith to be the most likely person. After weighing the evidence, by which this and several other opinions have been supported, we have not been able to come to any other conclusion, than that the matter is altogether uncertain. After the Catechism had been finished by the committee, it was laid before the Assembly and approved of, first in so many successive portions, and afterwards as a whole. On the 5th of November, it was approved of by the Parliament, and would have been licensed by the King, had not certain hindrances occurred. It was next laid before the General Assembly of the Church of Scotland. This was in July 1648. And the following was the deliverance of the Assembly :—" The General Assembly having seriously considered the Shorter Catechism, agreed upon by the Assembly of Divines sitting at Westminster, with the assistance of commissioners from this Kirk, do find, upon due examination thereof, that the said Catechism is agreeable to the Word of God, and in nothing contrary to the received doctrine, wo'ship, discipline, and government of this Kirk; and therefore approve the said Shorter Catechism, as a part of the intended uniformity, to be a Directory for catechising such as are of weaker capacity." The year following, it was also ratified by an act of the Scottish Parliament. And from that time it has continued to be in common use, generally in Scotland, and among Presbyterians and several other denominations in England and Ireland; and has latterly obtained a firm footing in the United States, in most of the British colonies, and at not a few missionary stations far hence among the heathen. And it is remarkable, that amidst all the controversies which have occurred, it has been almost uniformly approved by every party of orthodox believers. "Amidst the jealousy and rivalship of contending parties," says the late pious and judicious Dr Belfrage, " it has been a centre of union, in which the faith and charity of good men have met ; and in seasons of innovation, when a veneration for what is ancient is derided as the freak of imbecility or prejudice; when ' the march of intellect' is the pretext for every change, however presumptuous or violent, and when all the foundations of the earth seem out of course, this summary of the truth remains uninjured and revered; and it will continue to be an exhibition and defence of pure religion and undented, before God and the Father, to the latest age."

THE BLIND PREACHER.

This sketch is from the pen of Hie late William Wirt, attornergoncral in the United States of America, and is extraeted from a well written account of the literature of that country, contained in the Athenamm of last year.

"It was one Sunday, as I travelled through the

county of Orange, that my eye was caught by a cluster

of horses tied neat a ruinous old wooden fceuM ia the I laying such strew on deliver/.

forest, not far from the road-side. Having frequently seen such objects before,, in travelling through these States, I had no difficulty in understanding that this was a place of religious worship.

"Devotion alone should have stopped me, to join in the duties of the congregation; but I must confess, that curiosity to hear the preacher of such a wilderness, was not the least of my motives. On entering I was struck with his preternatural appearance. He was a tall and very spare old man; his head, which wa^ covered with a white linen cap, his shrivelled bands, and his voice, were all shaking under the influence of a pal-\; and a few moments ascertained to me that he was perfect 11 blind. "The first emotions that touched my breast were those of mingled pity and veneration. Bat how soon were all my feelings changed! The lips of Plato were never more worthy of a prognostic swarm of bees, than were the lips of this holy man 1 It was a day of the administration of the sacrament; and his subject was, of course, the passion of our Saviour. I had heard the subject handled a thousand times: I had thought it exhausted long ago. Little did I suppose that in the wild woods of America, I was to meet with a man whot-e eloquence would give to this topic a new and more sublime pathos, than I had ever before witnessed.

"As he descended from the pulpit to distribute the mystic symbols, there was a peculiar, a more than human solemnity in his air and manner, which made my blood run cold, and my whole frame shiver. "He then drew a picture of the sufferings of our Saviour; his trial before Pilate; his ascent up Calvary; his crucifixion; and his death. I knew the whole history; but never until then had I heard the circumstances so selected, so arranged, so coloured 1 It was all new; and I seemed ;o have heard it for the first time in my life. His enunciation was so deliberate, that his voice trembled on every syllable; and every heart in the assembly trembled in unison. His peculiar phrases had that force of description, that the original scene appeared to be at that moment acting before our eyes. We saw the very faces of the Jews; the staring, frightful distortions of malice and rage. We saw the buffet; my soul kindled with a flame of indignation; and my hands were involuntarily and convulsively clenched.

"But when he came to touch on the patience, the forgiving meekness of our Saviour; when he drew, to the life, his blessed eyes streaming in tears to heaven; his voice breathing to God a soft and gentle prayer of pardon on his enemies, ' Father, forgive them, for they know not what they do,'—the voice of the preacher, which had all along faltered, grew fainter and fainter'. until, his utterance being entirely obstructed by the force of his feelings, he raised his handkerchief to his eyes, and burst into a loud and irrepressible flood of grief. The effect is inconceivable. The whole hous*.' resounded with the mingled groans, and sobs, and shrieks of the congregation. It was some time before the tumult had subsided, so far as to permit him to proceed. Indeed, judging by the usual, but fallacious standard of my own weakness, I began to be very uneasy for the situation of the preacher. For I could not conceive how he would be able to let his audience down from the height to which he had wound them, without impairing the solemnity and dignity of his subject, or perhaps shocking them by the abruptness of the fall. But no: the

descent was as beautiful and sublime as the elevation had been rapid and enthusiastic. The first sentence -with which he broke the awful silence, was a quotation from Rousseau: 'Socrates died like a philosopher; but JesusChrist, like a God.' I despair of giving you any idea of the effect produced by this short sentence, unless you could perfectly conceive the whole manner of the mail as well as the peculiar crisis in the discourse. Never before did I completely understand what Demosthenes meant by '•"'"■' '• '"""'- !,i:"' You are to bring beiori

m tie venerable figure of the preacher i his blindness, wastantly recalling to your recollection old Homer, Ossian, and Milton, and associating with his performance tie melancholy grandeur of their geniuses j you are to imagine that you hear his alow, solemn, well-accented enunciation, and bis voice of affecting, trembling meiody; you axe to remember the pitch of passion and enthusiasm, to which the congregation were raised ; and rhen the few moments of portentous death-like silence which reigned throughout the house: the preacher, removing his white handkerchief from his aged face, even yet wet from the recent torrent of his tears,) and ■lowly stretching forth the palsied hand which holds it, begins the sentence, ' Socrates died like a philosopher' —then pausing, raising his other hand, pressing them boh, clasped together, with warmth and energy, to his *>reaa. lining his ' sightless balls' to bearen, and pourin; his whole soul into bis tremulous voice—' but Jesus Christ—like a God!' If he had been in deed and in truth an angel of light, the effect could scarcely have been more divine. Whatever I had been able to conreive ot the sublimity of Massillon or the force of Bourliiloue, had fallen far short of the power which I felt from the delivery of this simple sentence.

"U this description give you the impression, that this incomparable mroUter had anything of shallow, theatrical trick in his manner, it does him great injustice. I have never seen, in any other orator, such a union of simplicity and majesty. lie has not a gesture, an ar'iruoe. or an accent, to which he does not seem forced by the sentiment he is expressing. His mind is too serious, too earnest, too solicitous, and at the same time too dignified, to stoop to artifice. Although as far removed from ostentation as a man can be, yet it is clear, from the train, the style, and substance of his thoughts, that he is not only a very polite scholar, but a man of extensive and profound erudition. I was forcibly struck with a short yet beautiful character, which he drew of your Uamed and amiable countryman, Sir Robert PmnU: he spoke of him, as if ' his noble mind had, ••vea before death, divested herself of all influence from hi* frail tabernacle of flesh;' and called him, in his peculiarly emphatic though certainly extravagant language, ' a pure intelligence: the link between man and angels.'"

CHRISTIAN TREASURY. Stobiru and Death.—And are you very weak? Is -i'iness in tbe chamber, and death at the door? Come then, and let us sit down, with death and eternity in view; and encourage one another from the word, the precious word of God. What is there frightful in death, which our ever blessed Redeemer has not taken

away? Do the pangs of dissolution alarm us? Should

'lev be sharp, they cannot be very long; and our exalted Lord, with whom are the issues of death, knows wbat dyin~ agonies mean. He has said, in the multitude of his tender mercies: " Fear thou not, for I am ■.-ah thee; be not dismayed, for I am thy God: I will -t-aiirthen thee, yea, I will help thee; yea, I will up■ M laee with the right hand of my righteousness." I-a. xh. 10,) This promise authorises us to say Acidly, "Yea, though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me, thy rod and thy staff comfort me." (Psalm iriij 4.) Are we afraid to enter into a strange, invisible world? It is the world into which our Divine Master is gone; where he has. prepared everlasting Hansons (John xiv. 2, Luke xvi. 22.) for bis people, iad has appointed his angels to conduct us thither. Having such a convoy, what should we dread; and pang to our eternal home, where our all-bountiful Redeemer is, why should we be reluctant? Are we raaeerued, on account of what we leave? We leave is* worse, to possess tbe better. If we leave our

earthly friends, we shall find more loving and lovely companions. We shall be admitted among the innumerable company of angels, and to the general assembly and church of the first-born, that are written in heaven. (Heb. xii. 22, 23.) Do we leave the ordinances of religion, which we have attended with great delight? leave the Word of God, which has been

sweeter to our souls than honey to our mouths? We

shall enter into the Temple, not made with hands, and join that happy choir who rest not day nor night,' saying: "Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come." (Rev. iv. 8.) And if our Bible is no more, we shall have all that is promised, we shall behold all that is described therein. If we drop the map of our Heavenly Canaan, it will be to take possession of its blissful territories. That "city has no need of the sun, neither of the moon to shine in it; for the glory of God does lighten it, and the Lamb is the Light thereof." (Rev. xvi.'23.) Oh 1 my friend, blessed, for ever blessed be the grace of our God, and the merits of his Christ I we shall exchange the scanty stream for the boundless ocean; and if we no longer pick the first ripe grapes, we shall gather the full, the abounding, the never-ending vintage Hebvey.

The Condescension of Christ Oh I with what veneration, and gratitude, and wonder, should we look on the descent of Him into this lower world, who made all these things, and without whom was not any thing made that was made. What a grandeur does it throw over every step in the redemption of a fallen world, to think of its being done by Him who unrobed him of the glories of so wide a monarchy; and came to this humblest of its provinces, in the disguise of a servant; and took upon him the form of our degraded species; and let himself down to sorrows, and to sufferings, and to death, for us! In this love of an expiring Saviour to those ior whom in agony he poured out his soul, there is a height, and a depth, and a length, and a breadth, more than I can comprehend; and let me never never from this moment neglect so great a salvation, or lose my hold of an atonement, made sure by Hiin who cried, that it was finished, and brought in an everlasting righteousness. It was not tbe visit of an empty parade that he made to us. It was for the accomplishment of some substantial purpose; and, if that purpose is announced, and stated to consist in his dying, the just for the unjust, that he might bring us unto God, let us never doubt of our acceptance in that way of communication with our Father in heaven, which he hath opened and made known to us. In taking to that way, let us follow his every direction with that humility which a sense of all this wonderful condescension is fitted to inspire. Let us forsake all that he bids us forsake. Let us do all that he bids us do. Let us give ourselves up to his guidance with the docility of children, overpowered by a kindness that we never merited,' and a love thut is unquelled by all the perverscness and all the ingratitude of our stubborn nature—for what shall we render unto him for such mysterious benefits—to

him who has thus been mindful of us to him who thus

ha3 deigned to visit us ?—Chalmers.

God acts as a Refiner—Although in afflictions especially in national or public calamities, God oftentimes seems to make no distinction betwixt the objects of his compassion and those of his fury, indiscriminately involving them in the same destiny; yet his prescience and intentions make a vast difference, where his inflictions do not seem to make any: as when on the same test, and with the self-same fire, we urge as well the gold, as the blended lead or antimony; but with foreknowing and designing such a disparity in the events, as to consume the ignobler minerals, or blow them off into dross or fumes, and make the gold more pure and full of lustre—The Hon. Robert Boyus.

SACRED POETRY.

"cease From Man Isa. ii. 22."

l s\w a mother hold her infant child,
And marked her looks of love, her tender care,
Her calm yet anxious fondness, as she smiled,
And seemed to breathe to heaven a parent's prayer.
Upon her babe she lavished all her love;
She watched him while awake and while he slept j
Her heart was fixed on him all else above;
Her constant wish was that he might be kept
From every evil. But, alas I how vain
Was her solicitude. Convulsions seized
His limbs. She would have suffered any pain,
And thought it pleasure, if she might have eased
Her dnrling ; but it cannot be j his frame
Can bear no more. He gasps,—his scanty span
Of hours is spent,—he goes even whence he came.
His mother learns, or ought to learn, to " cease from man.'

S. T. S.

TO A CHILD FLAYING.

Dear boy, thy momentary laughter rings

Sincerely out, and that spontaneous glee,
Seeming to need no hint from outward things,

Breaks forth in sudden shoutings, loud and free.
From what hid fountains doth thy joyance flow,

That borrows nothing from the world around?
Its springs must deeper lie than we can know,

A well whose springs lie safely under ground.
So be it ever—and then, happy boy,

When time, that takes these wild delights away,
Gives thee a measure of sedater joy,

Which, unlike this, shall ever with thee stay;
Then may that joy, like this, to outward things

Owe nothing—but lie safe beneath the sod,
A hidden fountain fed from inward springs,

From the glad-making river of our God.

Rev. C. Trench.

MISCELLANEOUS.

Christian Benevolence The Rev. John Fletcher, of

Madeley, and his wife, were once earnestly requested to visit Dublin for a few weeks. After his last sermon, he was pressed to accept a sum of money as an acknowledgment for his important services. He firmly refused it, but his friend continued to urge it upon him. He at length took the purse in his hand, and said, " Well, do you really force it upon me? Must I accept of it? Is it entirely mine? And may I do with it as I please?" "Yes, yes," was the reply. "God be praised, then, God be praised," suid he, casting his brimful eyes to heaven j "behold what a mercy is here! Your poor's fund was just out: I heard some of you complaining that it never was so low before. Take this purse. God has sent it you, raised it among yourselves, and bestowed it upon your poor. It is sacred to them. God be praised! I thank you, I heartily thank you, my dear kind brethren."

True Magnanimity During the residence of Sir

Ralph Abercrombie at the ancient seat of his family, in Clackmannanshire, his humility and Christian deportment pointed him out as a proper person to fill the office of an elder in his parish church. Being ordained according to the rites of the Church of Scotland, when the solemnity was ended, he thus addressed his Minister: " Sir, I have often been entrusted by my Sovereign with honourable and important commands, in my profession as a soldier, and his Mnjesty has been pleased to reward my services with distinguished marks of his royal approbation; but to be the humble instrument, in the olfice of an elder, of putting the tokens of my Saviour's dying love into the hands of one of the meanest of his followers, I conceive to be the highest honour that I can receive on this side heaven."

The Rev. Hugh Mackall.—This valuable Scotch minister was subjected to the torture of the iron boot, in the period of persecution. Notwithstanding the extremity of his bodily pain, his dying language was triumphant. " Farewell, sun, moon, and stars 1 farewell, world and time! farewell, weak and frail body! welcome, eternity 1 welcome, angels and saints 1 welcome, Saviour of the world 1 welcome, God, the Judge of all!"

True Peace of Mind.—A friend once asked Professor Francke, who built the Orphan-house at Halle, bow it came to pass that he maintained so constant a peace of mind. The benevolent and godly man replied, "By stirring up my mind a hundred times a-day. Wherever I am, whatever I do, I say, Blessed Jesus, have I truly a share in thy redemption? Are my sins forgiven? Am I guided by thy Spirit? Thine I am. Wash me again and a^ain. By this constant converse with Jesus, I have enjoyed serenity of mind, and a settled peace in my soul."

The Best Employment Lady Jane Grey was once

asked by one of her friends in a tone of surprise, how she could consent to forego the pleasures of the chase, which her parents were enjoying, and prefer sitting nt home, reading her Bible. She smilingly replied, " All amusements of that description are hut a shadow of the pleasure which I enjoy in reading this book."

A Word in Season The celebrated Dr John Owen

was induced to accompany a cousin of his to hear the Rev. Dr Calamy preach; a man of considerable eminence for his pulpit eloquence. The Doctor was prevented from preaching, and it was proposed that they should leave the church. But Dr Owen resolved to stay and hear the plain country minister who occupied the pulpit. The text was, " Why are ye fearful, O ye of little faith?" These words arrested his attention, and the sermon was directed to answer the very objections which he had been wont to bring against himself; a spirit of prayer was excited; and his soul obtained that relief which brought him to the love of those truths which he afterwards so ably and successful}- advocated, both from the pulpit and the press. It was remarkable that he was never able to ascertain who this country minister was.

Early Recollections—" I used to be called a Frenchman," says the late John Randolph, nn American Statesman, " because I took the French side in political matters; and though this was unjust, yet the truth is. 1 should have been a French Atheist, had it not been for one recollection, and that was the memory of the time when my departed mother used to take my little hands in hers, and cause me on my knees to Bay, ' Our Father which art in heaven.'"

Printed and Published by Xihn Johnstone, at the Offices of the Srtvrnsii Christian Herald, 104, High Street, Edinburgh and 31. Glassfurd Street, Glasgow;—James VlsnBT & Co., ami I< H Moore, London; J. Davenport, Liverpool; D. R. Eiiaii'it Dublin; and W. M'comb, Uclfast. lL"(

AGENTS.

Kilmarnock, Crawford & Sox.

Lerwick, W. II. Doncak.

Londonderry. D. Camphell.

Manchester, Banck* S Co.

Montrose, J. & D. Nichijl.*

Newcastle. Finlayst Charltor and Ci unit & Bowman.

Paisley, A. Gardner.

Perth, J. Dewar.

Wick, P. Reid.

And sold by the Local Agents in all the Towns and Pari*!,... . Scotland; and to bo procured of every Bookseller in En«-lauorf ... Ireland. »-~"*i an

Subscribers in Edinburgh and Leith will hare their corrio* J. livcred regularly at their own residences, evert Saturday molrV, by leaving their addresses with the Publisher, or with John l i, , & Co., 7, South St Andrew Street.—Subscribers in Glasgow U^ in likt- manner, have their copies delivered, by leaving their i<l,< r at the Publishing Office there, 32, Glassford Street. —~re

Subscription {payable lit advance) per quarter, of twelve

Is. 6d.—per half-year, of twenty-four weeks, 3s per vear or t

eight weeks, 6s.—Monthly Parts, containing four Kumberai stitched in a printed wrapper, price Sevenpence.

Aberdeen, Peter Grat.
Arbroath, P. Wilson.
Ayr. J. Dick.
Carlisle, II. Scott.
Dumfries, M'kir ; & Anderson
Dundee, F. Shaw.
Elgin, Forsyth & Youno.
Greenock, J. Hulop.
Inverness, J. Smith.
Kelso, J. Rutherford.

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