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with the warm reception which he received from many of the inmates, some of whom, taking his hand in a cordial manner, expressed great approbation of what he had said to them on the preceding day. On my inquiring afterwards, at my respected friend, what had elicited this peculiar expression of feeling, and the remarks which accompanied it, he explained to me that he had, either at the request, or at all events, with the concurrence, (I am uncertain which) of Dr Balmanno, physician to the hospital, attended on the afternoon of the preceding day, Sunday, and delivered a discourse before such of the patients as, in the opinion of Mr Drury, the superintendent, might safely be allowed to assemble; and with respect to these, it was left to their own choice. Between forty and fifty (males and females) did voluntarily attend, and conducted themselves with great propriety. After prayer, Dr Rankin delivered a discourse, from Isaiah xliii. 25, " I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins;" giving a plain exposition of Scripture doctrine, such as he would have addressed to any common audience, and, of course, without any reference to the peculiar circumstances of his hearers. The physician, matron, and others, in charge of the establishment, were present. Several of the patients appeared to be deeply affected, and shed tears.
I state these circumstances, as I find that they were noted by me at the time, and as the information was given by my late friend himself, who was much pleased with the result of this first experiment of conducting divine worship within the walls of the Glasgow Asylum. It seems due, in some measure, to him, and to the managers of that interesting and well conducted Hospital, that the fact should be generally known. It may tend, also, to confirm the experience of those who have lately pursued the same benevolent plan in the Edinburgh institution.
Not being aware, at the time of reading the report given in the Christian Herald, whether the practice begun in Glasgow, at the period referred to, had been afterwards continued, I wrote to a friend in that city, to ascertain the fact, and with some general enquiries as to the duty discharged by the chaplain of that Asylum, who is now one of the regular functionaries. The answer which I received from Mr Mackenzie enclosed a letter, which, on his application, Mr Galbraith, the present house-surgeon of the establishment, took the trouble of writing, and which contains some interesting facts in relation to the subject. I take the liberty of sending these communications, under the impression that they may afford you some additional data, on a question so interesting.
I recollect, when at Paris in 1828, visiting the establishment for instruction of the deaf and dumb, (Ecole cha Sourds-Muets in the Fauxbourg St. Jacques,) and inquiring, among other particulars, what amount of religious knowledge and training the children received, who shewed a remarkable quickness in their written answers to questions put by the teacher on various other subjects. The answer which I received was, that the attempt to communicate religious truth to them had never succeeded, and, in the opinion of the managers, would be quite impossible with persons in their situation. We know from the experience of the deaf and dumb schools in our own country, in Edinburgh, Glasgow, Liverpool, Manchester, Dublin, and other places, how utterly unfounded this theory of the Parisian teacher is. And, although the case of the lunatic is not the same with that of the deaf and dumb, and may in all instances be less promising, it can scarcely be doubted that the experiment, if fully made, would be followed by some beneficial effect, at least in many cases, and where the violence of the disease is not so great as to preclude the application of all moral treatment and persuasive influences, I can suppose that many cures have been
frustrated and many minds lost, by stopping at the mere physical treatment, or by not carrying that which is moral to the highest point and fullest extent of which it is susceptible. To the patient who is capable of appreciating the kindness of his physician or his keeper, it can never be irrelevant to attempt administering the consolations and the encouragements of Christianity.*
The letter to which Mr Gkssford refers, as having been received from the house-surgeon of tie Glasgow Lunatic Asylum, and which bears date 18th June ISM, contains the following statement:—
"In referring to our annual reports, I find that public worship was commenced here in 1819, and continued once a fortnight by the city clergy till 1824, when a regular chaplain was appointed, and now officiates at six o'clock every Sunday evening, the duration of the whole service being about on hour and a-half. On the whole, you may assure your friend, that the result of our experience here, goes to prove that public worship, judiciously conducted, and to patients properly selected, is tali soothing and comforting, even in preserving a link that so strongly binds every well regulated mind in a Christian community, and snowing them, that though detached, they are not yet neglected, or outcasts from society. It also affords an admirable opportunity of appealing to the better feelings of our nature, and exhibiting the malignity and debasing consequences of indulging the worse, and this without personality, or kindling anpry feelings, or even giving room for reply, where the latter too frequently exist with the disposition to justify them. And lastly, in my humble opinion, the moral restraint and self-command which it necessarily imposes, and the relief and variety which in most instances it affords, from the tedium and listlessness of i day when the usual labours, active recreations, or amusements of the inmates are suspended, rank highest, at least in a curative point of view. The numbers usually attending, of both sexes, are about ninety out of one hundred and fifty, the others being obviously unfit, unwilling to go, or not permitted for a tint, on account of some misconduct, our practice here beinc not to enforce attendance, but to make the permission seem a mark of our confidence and approbation; and the result almost uniformly shows, that it is considered such, as many of them evidently strive to control their irregular emotions, and express a hope, that they may not be considered unworthy of attending worship. Indeed, the attention and general propriety of our little congregation is such, as (especially considering their circumstances) must at once strike and gratify any intelligent stranger, and amongst other results of welldirected benevolence, be particularly pleasing to de humane and generous founders of this institution.
NOTES OF A FAREWELL SERMON rRXACHED
By The Rev. John Boston, Jcn.
"Finally, brethren, farewell. Be perfect, be of good comfort* of one mind, live in peace , and the God of lore and of !*** ahall be with you."— 2 Cor. xiii. II.
I Entered on these words last Lord's day. The method I proposed for handling the subject was, rWi To discourse of the several duties as they he before us in the text; and then to make some application. The duties are great and weighty indeed, and in the narrow bounds of time assigned to us, I am to do little uwre than mention them. I dispatched the first last Lord'sdiv, —" be perfect." You will remember, I took notice of the
» The caic of Cowper will naturally occur to you ai i renarW« instance in connection with thia subject, and affording, in tomen1 ■ •ure, the advantage of a double experiment, in corroboration a !m views. .
rord perfect as it stands three different ways in Scripture. It is ascribed to God,—and to him only it can be ascribed in the most strict and proper sense of it. He alone is the centre of all true holiness and perfection. It is ascribed to saints in heaven, and to the spirits of just men made perfect. And it is applied to <iin:s on earth. It is said of Job that he was "a perfect and upright man," and Hezekiah says, "remember, O Lord, how I have walked before thee in truth, and with a perfect heart." There is something worth notiring here; there is a perfection of parts, and there is i perfection of degrees. A new born child has all the lineaments and features of a man, yet he is not a perfect tea. Even so a child of God has a something of perfection in every part of him. All the parts of him are in put perfect; but no part of him is completely perfect; "tmthegroivs up by degrees, until he come to the full «tature of a perfect man in Christ Jesus." The tecmd duty exhorted unto in the text is,—"be of rod comfort." In discoursing on this part of the subject, I laid down several grounds of comfort which the people of God may take comfort from, and give comfort to others. As, 1st, The sufferings and death of Christ afford great ground of comfort to the people of God in the time of trouble and distress. The Apostle brings it in as a ground of comfort in the 8th chapter of the Romans, "who shall lay any thing to the charge of God's elect," &c, as if the apostle had said, since Christ died and rose again for his people, who is he tiat shall condemn them? And from this they may tsre comfort and encouragement, 'idly, The covenant A grace affords great ground of comfort to the people of God. David, that famous Old Testament saint, found it so; "although my house be not so with God, yet he kith made with me an everlasting covenant,'' &c. Tnere were a great many disorders in David's family. '! was not in that order in which the good man could live nished it to be. But from this he took comfort, Bat " God had made with him an everlasting covenant ordered in all things, and sure; and this, says he, is all my oration, and all my desire." The covenant of grace is a TOrfort in life, and a great comfort at death. When you are standing on the march-stone between time and "fruity, the covenant of grace will yield great comfct unto you. Sdly, The intercession of Christ for >>* people in heaven, gives them great ground of com**• As in the fore-cited 8th chapter of the Bomans: "Who is he that condemneth? It is Christ that died,— Is rather that is risen again, who is even at the right ""d of God." Now, if the apostle had stopped here "& -aid no more, than to have told a poor afflicted, "^isolate soul, that Christ had died, and was risen ^M,and was now exalted to the right hand of God, —** might have said, but what is that to me? Will <* who is so high as the right hand of God take any ■Wee of me,—a poor straying sheep in the wilderness? Ay! but the apostle comes in with his blessed "also," •hoaio maketh intercession for us," and this affords Pat comfort and encouragement under the greatest °uk and distresses here, ithhj, What do you think of "<' Word of God? It affords great comfort under trials ""l afflictions !" Unless the law had been my delight," ■r* David, " I had perished in mine affliction. I reJ** at thy word, as one that finds great spoil." There ?eTtT was a saint in the world, but he found comfort "> the word of God.
The third duty exhorted to in the text, is unity •"oag the people of God: "Be of one mind." And in 0TM'j' to press this upon you, I offer a few things to your <Jn«ideration: First, Bemember the badge of Christ's triples by his own appointment. "By this," says he, 'hall all men know that ye are my disciples, if ye have We one to another." The wisdom of the world, which ''■ foolishness, would have thought he would have said, "J this shall all men know that ye are my di9ciples, if
ye cure the sick—raise the dead—heal the lame—cleanse the lepers—cast out devils—and by working all kinds of miracles. No; but none of these is the badge. He brings it down to the simplest thing you can think of, love to one another. And now, is it of no weight with you, to move you to unity, that it is the badge of Christ's disciples? Yes, methinks this consideration should have great influence upon you, to move you to unity and friendship, one with another. Again, how pleasant and delightful is it to live in friendship, concord, and agreement one with another? "Let there be no strife between us," says Abraham to Lot, " for we be brethren." Whatever you may think of it, my brethren, I assure you it was greatly held in repute in the heathen world. Agis, one of the kings of Sparta, being once asked why Sparta had no walls about it—it being a great city—he, pointing with his finger to the inhabitants who were then present,—these, says he, be the walls of Lacedemon,—meaning the unity and concord then there.
I have had occasion in the course of my ministry, to discourse of unity unto you, and I do the rather insist upon it now, that we are about to part, for I do not know of any thing that will more conduce to your having ua. well qualified Gospel minister settled among you, than your unity one with another. My brethren, as there is nothing more pleasing to the Holy Spirit of God than unity, peace, and concord; so there is nothing more displeasing, more grievous unto him than envy, strife, and debate. The Spirit of God, my brethren, is a tender and delicate thing, so to speak, he cannot endure a noisy or clamorous habit. You will remember, for it is very remarkable, that when Elijah was in the cave, " the Lord passed by, and there was a mighty strong wind; but the Lord was not in the wind:—after the wind an earthquake; but the Lord was' not in the earthquake:-—alter the earthquake a fire; but the Lord was not in the fire :—after the fire a still small voice." And there was the Lord. You cannot take a more effectual way to dispossess the Holy Spirit of God, and make him depart from you, than by maintaining a wrathful and revenging spirit, whereas, a spirit of meekness is highly pleasing and delightful unto him.
The last duty exhorted to is, living peaceably with all men: "Live in peace." This is a subject that rather needs application than explication. Therefore, I shall give you some few directions how to perform that excellent duty of living peaceably with all men. 1st, then, if you would live peaceably with all men, study to get and maintain a meek, yielding, and quiet spirit. This is an excellent way to live peaceably with others, to have a peaceable temper yourself. But, Oh, how many are there who are of such a peevish and morose temper, that it is impossible for any one to live at peace with them. Like the salamander, they are never at rest but when they are in the fire of contention. But, I say, to live peaceably with all men, it is necessary that you be possessed of a quiet, peaceable temper yourselves, and if it shall be your unhappincss to mee,t with such as it is impossible to live peaceably with, yet, suffer it patiently, and comfort yourselves with this— that it will not long be so, for shortly, you shall depart the stage of this world, and enter into pure and peaceable regions above, where there shall be nothing to disturb your peace any more.
Idly, Bather take sometimes wrong to yourselves than strife and debate. That famous Old Testament patriarch, Abraham, is worth noticing here, who has set us a noble example in this particular. When his herdsmen and those of his brother, Lot, could not agree, because of the multitude of their cattle, Abraham says to Lot, "if thou wilt go to the right hand then I will go to the left, or if thou wilt go the left hand then I will go to the right." He does not stand to dispute his light, ns be might well have done, for he was both the elder brother and the better man, and yet he yields the point, and gives Lot that right which he might well have taken to himself.
Sdly, Be sure to acknowledge the wrong done to your neighbour. Many there are who, when they have any way injured their neighbour, will not acknowledge it to be a fault, but count it a great part of manliness to stand to it "sturdily," as we used to say. This is not the way to cultivate peace among neighbours, my brethren, but acknowledge the wrong done to your neighbour, if you would live peaceably with him.
Lastly, Be very cautious of taking up or reporting any evil report of your brethren. Many there are who are glad when they have any thing, or can get any thing, to say of their neighbour. If they can hear it, they will be sure to report it. And if they should be challenged for it, " O," say they, "I am sure I did not make it." This, they think, excuses them. It was brought like a snow-ball to their door, and they must giye it a kick with their foot to drive it to their neighbour's door. Ay! but the citizen of Zion, as David describes him, will not only not make a report, but will not take it up, yea, though another should bring it to his door.
And thus, 1 have shewn you how to live peaceably with all men. The motives for enforcing these duties are great and weighty indeed. Do this, and the God of love and peace shall be with you. No matter who shall leave you since the God of love and peace has promised that he will never leave you. It is an Old Testament promise, that a New Testament saint may take comfort from; for he hath said " I will never leave thee nor forsake thee."
I shull now shut up all, with an address suitable to the present occasion, and what I have now to say, I must be understood as speaking to those of my own congregation. My brethren, it is now sixteen years complete since I entered into the ministerial office among you, and I have, during the course of my ministry, laboured among you, for that time, according to the measure of the gift given me of God. I was, by the good hand of my God, led to that text of Scripture, Rev. iii. 3. "Remember, therefore, how thou hast received, and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour 1 will come upon thee;" so that I have left myself little more to say, at this time, but to beg of God that he would give you grace to remember and meditate upon what I spoke to you from that subject. Dear brethren, suffer it not to slip out of your mind. The scope and subject of my sermons, since I came among you, has been to preach Christ unto you. My great design was to make you sensible of your sin and misery by nature,—to commend God and his Christ to your souls,—to deter you from sin, and to allure you to duty. I believe you yourselves will bear me witness that I never stuffed my sermons with any reflections upon this or the other particular sect or party. This thing I ever despised. I never dared to brinfr any quarrel to the pulpit but God's quarrel against sin, for none but that I ever thought to be for the glory of God. My brethren, I bless the Lord, ten thousand times, that he ever was pleased to make me a preacher, ■—that he counted me faithful, putting me into the ministry; and I would not exchange the pleasure of preaching Christ's Gospel for all the gold of the Indies. 1 have laboured for some time in the ministerial office among you, and wherein I have failed and come short of my duty unto you,—as who does not ?—I desire, in all humility, to fly unto that same blood of Jesus Christ that I have preached unto you, for we need to make application to the blood of Christ as well as you: we ought to fly unto it by faith, and apply it unto ourselves, that we may, with the greater confidence, preach it to you. Many a blessed and glorious day of the Gospel have I
Seen in the place, and I bless the Lord for it. I have been sensibly assisted in my sermons among you; but I thought I had a call in Providence to go to another place in the Lord's vineyard, and I think so still, whatever others may reproachfully say of me. I know there has been much said in this affair, and I earnestly desire and beg of God, that he would give me grace to forgive all that hath been uncharitably said of me. One reflection, I think, I may make without offending any, viz. that if there had been less speaking and more praying among us, it had been much better with us. I do not expect, my brethren, but to meet with troubles, go where I will; but if the God of love and peace be with me, I hope I shall be enabled to combat and overcome them all at last. And, dear brethren, I request the help and assistance of your prayers, that they may follow me, go where I will. They are of great use, both to God's ministers and people; they have been so in all ages, and are so still. Therefore, I entreat you,
?ray for me, that utterance may be given unto me, that may be enabled to declare the unsearchable riches of Christ. And, on the other hand, God forbid, that I should forget thee, O Etterick, the place of my nativity —my charge, and my now glorified father's chargeGod forbid, that I should cease to pray for you. And, my dear brethren, it shall greatly comfort and refresh my soul to hear that you are furnished with a well qualified Gospel minister, that shall break unto you the bread of life, and set before you the water of life. And I pray God, that the silver trumpet of the Gospel may be still continued sounding among your green hills. It is now upwards of fifty years since the Lord began to shower down blessings upon you; and yet there is plenty of provision in these higher regions; it is yet as plentiful as ever. Oh, my brethren, be much in prayer; pray severally and co-jointly; lie prostrate at a throne of grace, and protest unto God that you will not depart from thence, till he pour out his best blessings among you in such abundance, as that you shall have scarce room to receive them. "Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and of peace shall be with you." Amen. *
Think of Eternity When you hear of the death of
others, how proper and useful a reflection would this be, " They are gone into eternity 1" When you hear the solemn sound of a tolling bell, think, " Another soul is gone into eternity!" When you see the funeral of a neighbour, think, " His time is ended; he has arrived at his eternal home, and is fixed in an unchangeable state: ' Man giveth up the ghost,' said Job, 'and where is he?' What is become of him, whom but 3 few days ago we saw and conversed with? In what place, with what company, is he now? While 1 am thus reflecting, what does he sec, and feel, and think And how soon will the same thing be said concerning me also 'He is dead!' Oh! that solemn, awful day, which shall finish my course; that infinitely important day when I must enter upon eternity!" Surely these just and natural reflections should make me serious, as they did a very eminent courtier and statesman in Queen Elizabeth's time, (secretary WalsinghamJ whose meuorable words cannot fail to make some impression on (very reader. This great man having retired from the trasy world into the privacy of the country, some of his ray companions rallied him on his becoming religious, and told him he was melancholy. "No," said he, " I am not melancholy, but I am serious; and it is fit I should be so." Ah! my friends 1 while we laugh, all things are serious round about us. God is serious, who picrriscth patience towards us; Christ is serious, who shed his blood for us; the Holy Spirit is serious, in driving against the obstinacy of our hearts; the Holy Scriptures bring to our ears the most serious things in the world; the whole creation is serious in serving God and us j all that are in heaven or hell are serious:—how then can we be gay? Let us then maintain a stedfast regard to eternity, wherever we are, and whatever we do. Were we deliberately to compare temporal and eternal things, we could never Imagine that providing fur tie present life was worthy so many hours' thought and labour every day, and eternity scarcely worthy of half a thought in many hours, and perhaps not one fixed serious thought in many days. Proper thoughts of eternity will restrain our immoderate fondness for the things of time; they will shew us that the riches, honours, and pleasures of this life are all temporary, fading, and deceitful. They will teach us to follow even oar lawful worldly business with moderation, by reminding us that we have more important -affairs to attend to. They will abate our fondness for the distinctions of the world, which are so generally prized. The honours of this world cannot silence a clamorous conscience, much less can they suspend their possessor's eternal doom. A gTeat man had an extraordinary mark of distinction sent him by his prince, as he lay on his death-bed. "Alas 1" said he, looking coldly upon it, "this is of immense value in this country; but I am just going to a country where it will be of no service tome."—Anon.
* Thin interesting fragment h»s been furnished by the present excellent and much respected minister of Etterick, Mr Smith. U forms the sketch of a sermon, which was preached bv Mr Boston cT. quitting Etterick for Oxnam. "There is a tradition here," says Mr Smith, " that among the many injunctions of his dying father,; c was enjoined never to leave Etterick, nor the Established Chorr'. of which he had been ordained a minister; but the imp.ress.ion see*: soon to have worn off: the injunctions were neglected, for be rat Etterick and the Established Church, and became one of the fath«.rs of the Relief. These Notes of his FareweU Sermon were takco in short-hand by a hearer at the time; they have never appeared ;n print, or any where that I know of, except in the cottage of a picul shepherd, where they have been kept u a legacy, or relic of iU preservation,"
Be Continent.—When we pray to God to mortify our worldly-mindedness, perhaps a man runs away in our debt, and we never imagine this is God's answering ''•-■ prayers, but cry out vehemently against the man for running away with our money Citni.i;.
The Spirit must Bless the Word How quick and
piercing is the Word in itself! Yet many times it never Hirers, being managed by a feeble arm. What weight ad worth is there in every passage of the blessed Gospel! Enough, one would think, to enter and pierce the dullest soul, and wholly possess its thoughts and infections; and yet how oft does it fall as water upon a stone 1 The things of God, which We handle, are diTMe, bat our manner of handling is human. There is little we touch, but we leave the print of our fingers behind. If God speaks the Word himself, it will be a siwehig, melting Word indeed. The Christian now raows by experience, that his most immediate joys are M sweetest joys, which have least of man, and are most Erectly from the Spirit. Christians, who are much in wt prayer and contemplation, are men of greatest ife and joy, because they have all more immediately 'om God himself. Not that we should cast off hearV, reading, and conference, or neglect any ordinance I God, but to live above them, while we use them, is ta way of a Christian. There is joy in these remote feeirmgs, but the fulness of joy is in God's immediate fesence. We shall then have light without a candle, *l perpetual day without the sun; for "the city has 'need of the sun, neither of the moon, to shine in it; "the glory of God lightens it, and the Lamb is the <*t thereof;" there shall be no night there, and they *<1 no candle, neither light of the sun, and they shall ■ipi for ever and ever Baxter.
The Vanity of Sm Some little time ago, two
^Idrcn wert drowned in going home from Lathom
School. They stopped by the side of a pond to play. They saw a fish floating on the water. They, perhaps, plucked a willow from the bank, and tried to get the fish to the side of the pond, but in their great eagerness they both fell in—struggled for a little while—in vain cried for help—and were drowned. How just a picture is this of every man who is full of the love of the world, earnestly trying to win its best favours I What arc they worth to him any more than a golden fish, that some traveller who went before him has thrown away because it was dead and useless; and what is he in danger of losing but an everlasting life, more precious than the breath of this life by ten thousand times ten thousand? ph, bow many of us stand by the side of the waters of danger, please ourselves with trying to obtain the false and beautiful images that we see there, until we fell in and perish for the sake of those darling shadows I When the bodies of the two little children were taken home, how many tears did their parents shed over them! So may good angels weep over us when they see us throwing away our souls for the sake of any thing this world can give us. Learn to reason on every thing you see as if it were a shadow, for you may be sure there is nothing solid but eternity. If you cannot make such reflections yourself, read the Scrip! tures, or any other pious book, which will help you to see the value of eternity Ma vow.
Safety lies in Christ Christ is ever present in and
with his people; and, while he is on board, the ship cannot sink. He may, indeed, seem to sleep for a time, and to disregard both the vessel and the storm. Do you awake him by prayer and supplication—Du
A Contrast between Christ and Mahomet Go to
your Natural Religion: Lay before her Mahomet and his disciples, arrayed in armour, and in blood, riding in triumph over the spoils of thousands, and tens of thousands, who fell by his victorious sword. Shew her the cities which he set in flames; the countries which he ravaged and destroyed; and the miserable distress of all the inhabitants of the earth. When she has viewed him in this scene, carry her into his retirements: Shew her the Prophet's chamber; his concubines and wives; let her hear him allege revelation and his divine commission, to justify his lust and his oppression. When she is tired with this prospect, then shew her the Blessed Jesus, humble and meek, doing good to all the sons of men, patiently instructing both the ignorant and the perverse. Let her see him in his most retired privacies; let her follow him to the Mount, and hear his devotions and supplications to God. Carry her to his table, to view his poor fare, and hear his heavenly discourse. Let her see him injured, but not provoked. Let her attend him to the tribunal, and consider the patience with which he endured the scoffs and reproaches of his enemies. Lead her to his cross, and let her view him in the agony of death, and hear bis last prayer for His persecutors,—" Father, forgive them, for they know not what they do." When Natural Religion has viewed both, ask, Which is the Prophet of God? But her answer we have already had. When she saw part of this scene, through the eyes of the centurion who attended at the cross, by Aim, she spoke, and said, "Truly this Man was the Son of God."—Siiebloce.
Christian Confidence Even when a believer sees no
light, he may feel some influence ; when he cannot close with a promise, he may lay hold on an attribute; and say,—though both my flesh and my heart fail, yet divine faithfulness and divine compassions fail not. Though I can hardly discern at present, either sun, moon, or stars; yet will I cast anchor in the dark, and ride it out, until the day break, and the shadows flee away,—. Abbowsmith,
The Labourer's Noon-dat Hymn.
Up to the throne of God is borne
An Altar is in each man's cot,
A Church in every grove that spreads
Look up to heaven! the industrious sun
Bi:t Ah! though time can yield relief,
And soften woes it cannot cure; Would we not suffer pain and grief,
To have our reason sound and sure? Then let us keep our bosoms pure,
Our fancy's favourite flights suppress; Prepare the body to endure,
And bend the mind to meet distress; And then His guardian care implore, Whom demons dread and men adore.
THE rArPEIt's DEATH-BED.
Tread softly—bow the head—
In reverent silence bow
No passing bell doth toll,
Is passing now.
With lowly reverence bow;
There's one in that poor shed
One by that paltry bed,
Greater than thou.
Lo! Death doth keep his state:
This palace gate.
No smiling courtiers tread;
No mingling voices sound—
An infant wail alone;
The parting groan.
This moment there, so low,
Beyond the stars I
The Sun eternal breaks
The new Immortal wakes
Wakes with his God.
MISCELLANEOUS. Melancthon—When Melancthon was entreated by bij friends to lay aside the natural anxiety and timidity of his temper, he replied, " If I had no anxieties, I should lose a powerful incentive to prayer; but when the cares of life impel to devotion, the best means of consolation, a religious mind cannot do without them. Thus trouble compels me to prayer, and prayer drives away trouble." Missionaries in Greece—I am looking more, savs Mr Willis, in his " Pencillings by the Way," for the amusing than the useful, in my rambles about the world. i»: I confess I should not have gone far out of my war to visit a missionary station any where, but chance hs» thrown this of Athens across my path, and I record it is a moral spectacle, to which no thinking person could be indifferent. I freely say I never have met with an eqmi number of my fellow-creatures, who seemed to me *> indisputably and purely useful. The most cavilling mitJ must applaud their devoted sense of duty, bearing up against exile from country and friends, privations, trial of patience, and the many, many, ills inevitable to suri an errand in a foreign land; while even the coldest politician would find, in their efforts, the best prtaniw fer an enlightened renovation of Greece.
Prayer and Painstaking—It was an excellent par.of Luther's character, that in the most critical and difficult situations, he could commit his cause to God, whom be served, with firm and entire reliance on His mil; and* the same time, be as active and indefatigable in usaf all prudential means, as if the events depended Wdodt on human exertions.
A Word in Season—Mr Marshall, author cf a treatise on Sanctification, in his early years, was under great distress for a long time, through a conscjou--nf»i of guilt, and a dread of the divine displeasure. At isst. mentioning his case to Dr Thomas Goodwin, and lamenting the greatness of his sins, that able mrine replied, "You have forgotten the greatest sin of all. the sin of unbelief, in refusing to believe in Christ, and rely on his atonement and righteousness for vour acceptance with God." This word in season banished ha fears. He looked to Jesus, and was filled with joy and peace in believing!