Imágenes de páginas

Iwfore them." The Gospel assures us, that Jesus, by his blood, has obtained eternal redemption for his people, and that whosoever believeth on him shall not perish, but have everlasting life. Confiding in his perfect righteousness, the believer can say, "Who shall lay any thing to the charge of God's elect? It is God that justifieth, who is he that condemneth? It is Christ that died for us, yea rather who is risen again." Being justified by faith, he has peace with God, and views all his afflictions as proceeding from the hand of a reconciled Father, and as intended to make him more a partaker of God's holiness, and to prepare him for his heavenly kingdom. He experiences that when tribulation abounds, the divine consolations do much more abound; that God strengthens him upon the bed of languishing, and makes his bed in his sickness, and that, in the multitude of his thoughts within him, his comforts refresh his soul. Even death itself loses its horror in the view of him, whose trust is fixed on the Captain of his salvation, who was made perfect through suffering, and is become the Author of eternal life to all that obey him. He considers death as a conquered foe, or rather as a messenger of peace sent to conduct him to the mansions of perfect purity and peace. Though a high tide of joy is not always the privilege of believers, many of them have triumphed at death, in the hope of seeing Christ as he is, and being for ever with the Lord, "in whose presence is fulness of joy, and at whose right hand are rivers of pleasure for evermore."

Thus does it appear, that though the preaching of the cross be to them that perish foolishness, it is to those who are saved the power of God; the most effectual source of consolation under the afflictions of life, and the prospect of death. The saints on earth and in heaven will unite their testimony in declaring, that, by the divine blessing, the doctrines of salvation by a crucified Redeemer have been the chief means of their conversion, of their progress in the divine life, and of their spiritual joy. I will not attempt at present to describe the happy effects of the preaching and belief of these doctrines in a future state; for though the ministry of reconciliation terminates in a present life, its glorious consequences reach through eternity; and it shall then appear, with the brightest evidence, to have been "the power of God unto salvation."



John \V. a native of Africa, after spending several years as a sailor in the merchant service, visiting many parts of the globe, and encountering a variety of cruelties and hardships, came, in the course of providence, to reside in one of our large cities, and obtained employment as a workman at a distillery. Having been invited to give attendance at a school which had been opened for the education and instruction of persons of colour, he entered it, and made his appearance occasionally, but without, at first, seeming to take much interest in the objects to

which his attention was solicited. Indeed his appearance and manners were so very rough and forbidding, the whole style and bearing of the man were so coarse and ruthless, that the individual who had the superintendence of the school was sometimes afraid of him, and almost wished to be quit of such a pupil.

John's attendance, however, gradually became mora regular, and, ere long, most punctual; and in the exercises of the Sabbath evening meetings especially, he began to exhibit some symptoms of pleasure. From being at the outset totally ignorant of the alphabet, he became, in the course of a few months, capable, in a certain rude way, of reading the New Testament, to be competent to do which, in an intelligent way, had fixed itself in his mind as an object of his greatest ambition. Night after night he wrought away with his letters and his syllables, and followed the course of reading by tie other persons in the school with the greatest anxiety and application, so that, in process of time, he really became a tolerable reader, although the stock of information which he had acquired was more the result of what ms orally communicated to him, than of his own studies.

It was, however, very striking to observe the gradual influence which his tuition produced upon his ordinary language and manners, and even on his countenance and appearance. His sternness and roughness insensibly melted away, he became grave, even gentle, exceedingly inquisitive, and very grateful for the kindness shewn him, and the opportunities of instruction whici he enjoyed, insomuch that the person who conducted the school not only found the greatest encouragement from his progress and good conduct, but could hold him forth as an example to others of all that was proper and becoming.

In the course of a short time, John became a regular attendant at Church, and by this means, together «ita his school instructions, made rapid progress in the knowledge of divine truth, till it became manifest that tie Spirit of God had carried home that truth to his conscience and his heart, and he stood forth a very tt example of what it is to become "a new creature. Having attracted the notice of the excellent pastor of the congregation which he joined, he was, by him, admitted to the Lord's table, after being fully satisfied » to the state of his mind and character, and till bis dead!. which occurred several years afterwards, he maintained an upright, humble, and godly walk and conversation.

There was one circumstance which occurred in tie course of his history, (the introduction of which »* the main object of this short narrative) which was a strong trial of John's integrity, and became also a sp*! proof of his worth and sound principle, as well as of tie homage which the world is compelled to pay to these qualities, even amidst the scoffings which it so often pours upon religion, and upon the conduct of consciemim* men. As his general character improved, John's usrfu ■ ness and value as a workman proportionally increased, and he was gradually promoted in the different departments of the distillery, until he was stationed at a post '•' great trust and responsibility, that of watching the rusning off of the spirits at the last stage of the procea <3 distillation. This ticklish office had been found to ]«• sent temptations too strong for the virtue of others, amhad been at last assigned to John, from the confidence which his employer reposed both in his fidelity and "■ temperance. But before the close of the first week aftf his appointment, John found, to bis unspeakable mon7-cation and sorrow, that the duties of his new office E»* be performed on the Lord's day, as well as others, and this he could not acquiesce in. What was to be done ■ He went immediately to the overseer of the work,** explained to him the difficulty in which he was pltfTMand his decided objection to continue his ordinary **' on the Sabbath. He was told that he was too «r»f»lous,—that he must not hamper himself with noBoH el that sort,—that having got a good place lie must got forfeit it for a trifling circumstance like this. John remonstrated, hut was at last prevailed upon to take a week to consider the matter, and, at the end of it, to nuke known his determination. Every new reflection confirmed John in his sense of duty, and in the conviction that it was better to obey God rather than man. On the following Saturday he announced his resolution, calmly, but firmly, stating his reasons, that had made him resolve, at all hazards, to keep the fourth commandment, and to abstain from working on the Sabbath-day, let the consequence be what it might. And what was the consequence? Was he immediately displaced, and a less squeamish person appointed to bis station? Far otherwise. No person possessing an equal degree of confidence could be found to fill it, —the work ceased to be required of him, or of any one ete, on the Lord's day; and John W. continued till his death, occupying the post of honour in the distillery, \rith the highest credit and fidelity, and keeping the Sabbath holy, according to the commandment.


No. V.


Bv The Rev. James Esdaile,

Minister of the East Church, Perth.

Is the first settlement of nations and families, when "the world was all before them, where to choose their place of rest," two circumstances must have determined their choice; first, a fertile and well-watered district; ad, secondly, facility of intercourse with other communities settled around them. The situation of Ninereh, on the left "bank of the Tigris, the Hiddekel of Scripture, and, of course, not far distant from the cradle of the human race, possessed the first essential requisite in a very high degree. This river, skirting the ii-tem boundary of the fertile region of Mesopotamia, which had its name from its situation between the two great rivers, the Tigris and the Euphrates, presented the most inviting inducements to the formation of a xttlement, and the foundation of a city; and nothing could ever have led to the abandonment of such a station, but the diversion of commerce into a different channel, or the judgments of heaven inflicted on account <J abounding iniquity. The latter of these causes operated first in the case of Nineveh; and the former has probably prevented the re-occupation of the site as a commercial station.

Nineveh lay in the direct line, overland, between India and the Mediterranean, and was naturally the key of intercourse between them; and we shall find it did not fail to avail itself of the advantages of its situation, and that its flourishing commerce, the natural parent of wealth and luxury, was the cause both of its power and its profligacy.

Among the ancient nations, the Romans were the only people whose wealth and power did not arise from commerce. Their trade was war; their treasures were the riches of conquered kingdoms; and without entering in commerce, to any extent themselves, they attracted the traffickers of all nations, and paid their wares with the wealth of plundered provinces.

Nineveh was built by Asshur, the second son of Shem. "Out of that land (Shinar) went forth Asshur, and builded Nineveh." Gen. x. 11. The translators of our Bible have given a different version in the margin, which ascribes the building of Nineveh to Nimrod. "He (that is, Nimrod) went out into Assyria," &c. I venture to pronounce, that this suggested variation is entirely unfounded. There is no doubt that Asshur is the Hebrew name for Assyria, as well as of bim who first settled in it with his family

and dependents. But if we use the personal pronoun as the nominative to the verb went, the verse would read, " Out of that land he went forth Asshur;" which is scarcely sense, and, at any rate, cannot convey the sense intended by the variation. The insertion of the preposition into, before Asshur, is totally inadmissible. Nothing equivalent to it is to be found in any copy of the Hebrew original, and the translators were aware of this, as into is printed in different characters from the rest in their marginal translation. Besides this, the subsequent history of Nineveh may satisfy us, that its occupants were of a different race from the family of Nimrod, the son of Cush, and grandson of Ham, among whose descendants the earliest and most fatal corruptions in morals and religion were introduced; whilst the virtuous Abraham lived, with satisfaction, in contact with the Ninevites, till he was called to leave his country to fulfil the purposes of heaven.

I have already alluded to the favourable situation of Nineveh, the capital of the Assyrian empire, for either agriculture or commerce. Its territory extended over all the space comprehended between the two great rivers, the Tigris and Euphrates; and it commanded these streams for the greater part of their course: they constituted, in fact, its riches, its glory, and its strength: any person may easily perceive that this must have been the case, from such rivers with their tributaries, in such a country, and in such a clime; and the word of God, addressed to an imaginative people, never fails to seize on the most appropriate figures, and the most picturesque imagery to produce a suitable impression on the mind. Accordingly, the prophet Isaiah, in denouncing the judgments of God which were to be executed on Israel by the kings of Assyria, personifies the might and the power of those kings by the rivers which constituted the strength and resources of their country. "Forasmuch as this people refuseth the waters of Shiloah, that go softly, and rejoice in Rezin and Remaliah's son; now, therefore, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria and all his glory; and he shall come up over all his channels, and go over all his banks." Isa. viii. 6,7. And when another prophet was employed to denounce judgment against Assyria, which had been employed as a scourge to chastise the rebellious house of Israel, he alludes to the same resources of the Assyrian kings, but declares that they should not be available in saving tbem from impending destruction. "Behold the Assyrian was as a cedar in Lebanon with fair branches,—the waters made him great, the deep set him up on high, with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field. Thus was he fair in his greatness, in the length of his branches, for his root was by great waters." Ezck. xxxi. 3, 4, 7.

Here a melancholy reflection presses on the mind: the country is still the same; its resources are still the same; but the aspect of nature is totally changed, and presents nothing but unhealthy marshes or arid wastes, or unimproved fertility; the scanty and miserable population subsisting by plunder rather than by industry, and showing what an influence, for good or for evil, the mind of man has, not only on human happiness, but on the face of external nature.

With regard to the commercial advantages of Nineveh, it is evident, from its geographical position, that it opens up the most direct communication by land between India and Europe. These advantages were not neglected: a communication was opened up with Tyre, the greatest emporium of commerce that ever existed in the world; and I do not believe that the immense trade of Great Britain, which all the world regards with astonishment and envy, is at all to be compared with the trade of ancient Tyre. I may be wrong in this calculation, but 1 do not speak at random. Great must have been the power of Tyre when it ventured to oppose the irresistible Alexander, who was appointed to tread on the necks of kings. After a most vigorous defence, it was overwhelmed; and the conqueror, who combined the deepest policy with the most frantic vanity, effectually cut off the power of resuscitation by building Alexandria, with the sole view of attracting to its very favourable locality all the commercial benefits which had belonged to Tyre. A singular document exists to prove the extent of the Tyrian commerce. The prophet Ezekiel enumerates the different nations that traded with Tyre, and Asshur, that is, Assyria, or Nineveh, is mentioned among the number, with a specification of the articles which it furnished. From this document it appears, that Tyre had engrossed all the commerce of the Red Sea and the Mediterranean; that it supplied all Syria, Arabia, Egypt, and Greece, and was the sole means of diffusing the productions of the East, over the north of Africa and the south of Europe. (Ezek. xxvii.)

The importance of Nineveh, in a commercial point of view, was clearly discerned by Solomon, who was not only an inspired moralist, but an enlightened politician. To establish a communication between the Euphrates and the Mediterranean, an object which now engages the attention of the British empire, he built Tadmor in the wilderness, (2 Chron. viii. 4.) about eighty-five miles from the latter, and somewhat more than a hundred from the former. It is mentioned as one of Solomon's store cities; and our commentators give an interpretation which they could not avoid, viz. that it was for storing up grain j but they do not tell us, that the stores were not intended for the inhabitants of the limited district, nor for being transported to supply the deficiencies of Judea, but to facilitate the transit of merchants and merchandise from the eastern to the western limits of Asia.

This place retains the name which Solomon gave to it, down to the present day; it is uniformly called Tcdmor by the Arabs, which means a palm tree, and which identifies it with the celebrated Palmyra, the city of :Zenobia, equally renowned for her powers and her patronage of literature ; who, (having assumed the title of Queen of the East, and chosen for her minister the celebrated Longinus, author of the treatise on the Sublime, which, though it has come down to us only in fragments, has excited the admiration of the learned;) resisted, for a while successfully, the whole power of Aurelian, till she was, at last, entirely overthrown, and her favourite minister massacred by the fury of the Roman soldiers.

This region is still celebrated as a gem in the wilderness; and travellers are astonished to find almost the whole of its scanty territory studded over with the magnificent ruins of palaces and temples, whilst it is surrounded on every side by the most dreary deserts j its wealth and its power arose entirely from its being- an entrcjtdt of commerce; and the productions of the East being now introduced into the Mediterranean, and Europe, by the Red Sea and the Cape of Good Hope, at a much cheaper rate than they could be conveyed over land, the importance of Palmyra as a mercantile station is gone for ever; and its ignorant and bigotted inhabitants, instead of hailing the appearance of a stranger (for whose accommodation the wise king of Israel planted this district,) as the harbinger of wealth and good tidings, regard him as an intruder, and no place in the world contains a set of more inhospitable and bloodthirsty savages. No man can approach them with safety, without a passport from Lady Hester Stanhope, whom they acknowledge as Queen of Tedmor, and whose strange eccentricities they ascribe to inspiration; she herself seems to be of the same opinion, if we can believe the latest accounts; for she is said to have two magnificent Arabian steeds in readiness; the one for

the Messiah; the other for herself, to accompany him in his triumphal entrance into Jerusalem. (See De Lamartine's Pilg. to Holy Land.)

From ascertained facts in the history of the world, 1 think we may infer that commerce, in the first instance, laid the foundation, and ultimately undermined the strength of all the ancient states whose greatness is recorded in Scripture. It has a very humanizing influence over the mind: it removes prejudices and diffuses knowledge; but it has countervailing disadvantages : it diminishes patriotism; a great merchant is indeed a citizen of the world: he, somewhat, resembles a Jew who has no country; for it is of little consequence to him whether his establishment be in Britain or Morocco whilst he can command the market of the world. The commerce of Tyre was its strength and its destructiou, increasing wealth and luxury: Carthage, the daughter of Tyre, was in the same circumstances ; the harrest of its riches was reaped on the deep: its defence against an invading enemy was committed to foreign generals and foreign soldiers, and its rulers trusted more to the power of their treasury than to the nerve and patriotism of their citizens. How different from the character and policy of their opponents 1 The Romans met them with a hardy agricultural population, inured to toil and attached to their country, and the ultimate result of a struggle between such parties could not be doubtful. The pre-eminent talents of three of the native generals of Carthage, prolonged the conflict for some time, and with them fell for ever the power of the states, and the existence of its capital.

I have already shown that the site of Nineveh was the most favourable that can be conceived, as a mercantile station, for the transmission of the produce of the East into the countries bordering upon the Mediterranean; and that it actually traded with Tyre, "the crowning city whose merchants were princes." But «'« have still more decided evidence that the wealth aud the wickedness of Nineveh arose chiefly from commerce: for in the unmitigated judgments denounced against it by the Prophet Nahum, the vast extent of its mercantile transactions is particularly mentioned. "Thou hast multiplied thy merchants above the stars of heaven." Nah. iii. 16.

The heathen history of Nineveh, and of the empire of which it was the capital, from Ninus, the supposed founder, and the celebrated Semiramis, his wife, is full of fable and undeserving of any serious attention. But the vast power of this empire is fully established by Scripture; where, however, it is only mentioned incidentally, and when it bore upon the history of the Jews. Five kings of Assyria are mentioned in Scripture, all of them powerful princes, and scourges to the rebellious houses of Israel and Judab. Pul and TiglstbPileser carried captive into Assyria, the Reubenitcs, the Gadites, and the half tribe of Manasseh, 1 Chron. v. 26. Shalmaneser completed the captivity of tie kingdom of Israel, 2 Kings xviii. 9—11. Sennacherib directed his resentment against the kingdom of Judab ; but God in answer to the prayers of the pious Hezckiah, defeated his purpose, and slew in one night, a hundred and eighty-five thousand, of the invading army. "So Sennacherib, king of Assyria, departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshipping in the bouse of Nisroch his god, that Adrammelech and Sharezer, his sons smote him with the sword; and they escaped into the land of Armenia; and Esar-haddon his son, reigned in his stead." 2 Kings xix. 36, 37.

The most interesting episode in the history of Nineveh, is the mission of Jonah the prophet, to warn it of impending destruction on account of its sins. He is the earliest of all the prophets whose writings are preserved, though we cannot ascertain the exact period at which he lived; only he prophesied of events which came to pass in the reign of the second Jeroboam, which stamps him anterior to all the other prophets. 2 Kings xiv. 23—25. He was one of the prophets who belonged to the kingdom of Israel, many of whom were men of very exceptionable character; and from all that we learn of him, there seems to be more room for animadversion than for praise. He was a most reluctant missionary; and was disappointed and affronted because God was moved to mercy and compassion by the repentance of the Ninevites. But without dwelling on his character, or on the extraordinary circumstances by which his compliance was enforced, I would call attention to the description of the city of Nineveh and to the conduct of its inhabitants: It was "an exceeding great city of three days' journey." Had this measurement applied to the circumference, it would have indicated great extent: hot it is evident that it does not apply to the circumference, but to the length of the place ; for it is said, "Jonah began to enter into the city, a dags' journey," and he cried, and said, "Yet forty days and Nineveh shall be overthrown." Jon. iii. 4. There is here no room for mistake, whatever there may be for astonishment and wonder; and all commentators struck with the improbability of a city three days' journey in length, have applied the measurement to the circumference; bat if language has a meaning, the words quoted compel m to reject this interpretation. But why should it appear incredible that the city should have been three days' journey in length? All the heathen authors declare that Nineveh, or Ninus, as it is styled by them, was much larger than Babylon; and they represent the latter as sixty miles in circumference, being a perfect square of fifteen miles each side. But Nineveh was much larger, and not a square but a parallellogram, and consequently, must have greatly exceeded it in length. Besides, it is evident that there was a great quantity of pasture land included within the walls j for there was "much cattle," iv. 11; and this would greatly extend the enclosed space denominated the city.

The Scripture affords some means, though not very decisive of ascertaining the amount of the population; it tells us that there were upwards of a hundred and twenty thousand persons in it, who could not " discern between their right hand and their left;" that is, infants; and supposing each family in which there was an infant to consist of five persons, including the parents, it would give six hundred thousand as the gross population. But I have no doubt that this is greatly below the truth; for this calculation leaves out of view every family in which there was no infant, and every unproductive couple, and all the unmarried retainers and domestics in a family. But I will not attempt even an approximation to the truth: it is more interesting to attend to the deep and unfeigned repentance of the king and bis subjects. "He arose from his throne, and he laid aside his robe from him, and covered him with sackcloth, and sat in ashes," when he heard of the denunciations of Jonah against himself and his people. The whole city imitated his example; God saw their penitence, and heard their prayers, and granted a respite from the threatened judgments ; and to inculcate the efficacy of repentance and reformation in arresting the ruin of a corrupted community, seems to be the chief lesson intended by the extraordinary mission of a Jewish prophet to a hostile and a heathen state, whose overthrow was irrevocably fixed; for the whole prophecy of Nahum consists of the denunciations of God against Nineveh, proclaiming its utter and irrevocable destruction, and pointing out by expressive figures the way in which it was to be accomplished.

This clemency of the Almighty gave great offence to Jonah, " and he was very angry ;" and we may now obtain some insight into the origin of his feelings, both in his reluctance to go to Nineveh, and in his chagrin that the threatened judgments were not executed. His

aversion to the mission arose from fear. He was commissioned to denounce vengeance against the chief enemy and oppressor of the land of Israel, and as he had not sufficient confidence in the protecting providence of God, he had nothing to expect but insult and punishment on account of his supposed presumption; therefore, " He rose up to flee to Tarshish from the presence of the Lord." Being defeated in this attempt, he proceeded to discharge his duty faithfully, having been strengthened in his confidence in the divine protection by his remarkable preservation in the belly of the whale. This interposition rendered him fearless in the discharge of his duty; and having denounced the coming judgment, he waited anxiously, and with earnest expectation for its fulfilment within the specified time. His discontent and disappointment were great when God announced his purposes of mercy. Whence arose these feelings? Was it because he considered himself affronted in being employed to announce a false prediction? This feeling might have some influence in a mind so undisciplined as Jonah's appears to have been. But a more natural motive, I will not say a more excusable one, may be found in the feelings of false patriotism, which made him delight in contemplating the utter ruin of the most formidable enemy of his country. He knew what Israel had suffered, and what it had reason to fear from the Assyrian kings; and the denunciation which he was, at first, afraid to deliver, he afterwards ardently longed to see fulfilled. These were feelings quite natural to a sinful and prejudiced man; but entirely foreign to the character of a merciful and longsuffering God, who presents the most beautiful and affecting contrast between his feelings of unbounded mercy, and the irritable temper of the wayward prophet. Jonah exulted over the expected ruin of a hostile and wrecked city; God declares his merciful purposes to the speechless infant, and the irrational creatures. "Should not I spare Nineveh, that great city, wherein are more than six score thousand persons that cannot discern between their right hand and their left hand; and also much cattle."


Put on Christ It is the will of God the Holy Ghost,

that we should put on Christ. Ho at first convinced our mind of sin, made us sensible that we have no righteousness in ourselves, and caused our consciences to tremble under a sense of guilt. Why did he do this? Because he is the gloriricr of Christ, and the comforter of all his beloved members. Therefore he would drive us out of our naked selves to the fulness of Christ. He sheweth the corrupt judgment we naturally have of ourselves, of sin, and of righteousness, that we may take shelter in nothing hut the wounds of Jesus for our sins, clothe our minds with his righteousness, and ever remember that all our salvation is in Christ, that so we may find, in and from him, peaco of conscience, joy of soul, and holiness of heart and life Mason.

Charity True charity receives her instructions as

well as her existence from faith in God's Word; and when faith points to human beings in danger, charity, without delaying to propose questions, hastens to their relief. Our houses are built, our vineyards arc planted around the base of a volcano; they may be fair and flourishing to-day,—to-morrow ashes may be all that remains. Open, then, your hands wide, while they contain any blessings to bestow; for of that which you give you can never be deprived.—Pavso.v.

Bcligion sweetens Life Religion will always make

the bitter waters of Marah wholesome and palateable, but we must not think it continually will turn water into wine, because it once did.—Waisbubton, .



Hail! the heavenly scenes of peace,
Where all the storms of passion cease;
Wild life's dismaying struggle o'er,
The wearied spirit weeps no more—
But wears th' eternal smile of joy,
Attaining bliss without alloy,
Welcome, welcome, happy bowers,
Where no passing tempest lowers j
Where the azure heavens display
The everlasting beams of day;
Where the radiant seraph choirs
Pour their strains from golden lyres;
Where calm the spirit sinks to case,
Lull'd by angelic symphonies!
O, then to think of meeting there
The friends whose grave received our tear!
The child long lost, the wife bereav'd,
Back to our widow'd arms received 1
And all the joys which death did sever,
Given to us again for ever!
O, Lamb of God, by sorrow prov'd
The Friend of man, the Christ belov'd,
To thee this sweetest hope we owe,
Which warms our shiv'ring hearts below.

H. K. White.


Rejoice for a brother deccas'd,

Our loss is his infinite gain;
A soul out of prison releas'd,

And freed from his bodily chain:
With songs let us follow his flight,

And mount with his spirit above;
Escap'd to the mansions of light,

And lodg'd in the Eden of love.
Our brother the haven hath gain'd,

Outflying the tempest and wind;
His rest he hath sooner obtain'd,

And left his companions behind:
Still toss'd on a sea of distress,

Hard toiling to make the bless'd shore,
Where all is assurance and peace,

And sorrow and sin are no more.
There all the ship's company meet,

Who sailed with their Saviour beneath,
With shouting each other they greet,

And triumph o'er trouble and death:
The voyage of life's at an end,

The mortal affliction is past,
The age, that in heaven they spend,

For ever and ever shall last.


The Believer's Soliloquy On Divine Love.
And hast thou, Father, smiled on me?
Thy love how wondrous, Oh how free!
My bleeding heart of sin can tell,
And yet thou say'st that all is well.
Oh ! can it be? my sins forgiven,
At peace with God, and sure of heaven;
Yet this thou say'st, and say'st again,
That Jesus died for sinful men.
Oh! thou blest Jesus, Saviour, God,
Thine is the mystery of blood;
Thine is the righteousness divine,
In which my soul shall ever shine.
By thee redeemed, accepted ever,
Thou art the gift, thyself the giver;
That I am thine, 'tis all of thee;
The Father's love speaks thine to me.

Come then, blest Spirit, holy dove.

Come tell me of my Saviour's love;

'Tis thine to bring his merits nigh,

'Tis thine to quicken, else I die.

The Father's love, the Son's combined.

Have sent thee brooding o'er my mind;

A lamp of light now dwells within,

I see, believe, and mourn for sin.

And hast thou, Spirit, loved me so,

That I through thee these myst'ries know?

Then all is due to love divine—

The Father's love, the Son's, and Thine.



A Hindoo Female One day, when Lady Raffles,

while in India, was almost overwhelmed with grief for the loss of a favourite child, unable to bear the sight of her other children, or the light of day, and humbled on her couch with a feeling of misery, she was addressed by a poor, ignorant, native woman of the lowest diss, who had been employed about the nursery, in terms not to be forgotten: "I am come, because you have been here many days shut up in a dark room, and no one dares to come near you. Are you not ashamed to grieve in this manner, when you ought to be thanking God for having given you the most beautiful child ttat ever was seen! Were you not the envy of every body Did any one ever see him or speak of him without uimiring him? And instead of letting this child conrjnu in this world till he should be worn out with troat» and sorrow, has not God taken him to heaven in all hi' beauty? For shame 1 leave off weeping, and let na open a window."

A Seasonable Rebuke.—It is related, in the "Life at Mrs Savage," an excellent sister of Matthew Henrv that when some respectable pious gentlemen were one Sabbath evening assembled together, they unhapplf engaged in conversation unsuitable to the day. Betty Parsons, a good old woman, overhearing them, said, "Sirs, you are making work for repentance." Tb» short and seasonable rebuke restrained them, and tuned their conversation into a different and better chanwL

Christian Kindness The benevolent Dr Wilson

once discovered a clergyman at Bath, who, he was informed, was sick, poor, and had a numerous family. I» the evening he gave a friend fifty pounds, requesting him to deliver it in the most delicate manner, and i from an unknown person. The friend said, "I va\ wait upon him early in the morning." "You.Trill oblige me, Sir, by calling directly, think of what importance a good night's rest may be to that poor man."

SeJden.—" I have taken much pains," says the learned Selden, " to know every thing that was esteemed worth knowing amongst men; but with all my disqsisitions and reading, nothing now remains with me to comfort me, at the close of life, but this passage al St Paul, 'It is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners.' To this I cleave, and herein I find rest."

Published by John Johnstone, at the Otfices of the Scrrr'-s Christian Herald, 104, High Street, Edinburgh, and 19, ula*ford Street, Glasgow;—Jambs N'isket & Co., Hamilton, Aba*»& Co., and H. Groombkidgb, London; D. R. Blrakley. Dat&n; and \V. M'comb, Belfast; and sold by the Booksellers and Local Agents in all the Towns and Parishes of Scotland; and in the pnacipal Towns in England and Ireland.

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