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while a smile played on his countenance, and slowly SIR WALTER SCOTT AND WILBERFORCE. spoke, in precisely the following words : “This, sir, In reading, a few evenings since, the diary of the

is my dear friend. You gave it me. For a long great and good William Wilberforce, we were struck

time I read it much, and often thought of what it with the followiny passage in reference to the told. Last year I went to see my sister at Lake Waverly novels (which were just then in course of Winnipeg (about two hundred miles off), where I publication): “I am always sorry that they should remained about two months. When I was half-way

back through the Lake, I remembered that I had have so little moral or religious object. They remind me of a giant spending his strength in cracking and was nine days by myself, tossing to and fro,

left my Bible behind me. I directly turned round, auts. I would rather go to render up my account at the last day, carrying up with me "The Shepherd of before I could reach the house; but I found my Salisbury Pluin,' than bearing the load of all these friend, and determined that I would not part with it

again, and ever since it has been near my breast, and volumes, full as they are of genius."

I thought I should have buried it with me; but I

have thought since I had better give it to you when HINTS FOR DAILY PRACTICE.

I am gone, and it may do soine one else good." He 1. Come by faith to the blood of Christ, that all

was often interrupted by a sepulchral cough, and your sins may be pardoned.—Lev. xvi. 11; Heb. sunk down exhausted. I read and prayed, the hut ix. 14, 28; Eph. i. 7, ii. 13; 1 Pet. i. 19; 1 John i. 7. | hardly affording me room to be upright, even when

2. Scek prayer the help of the Holy Spirit.- kneeling.”—Missionary letter in Bishop of Montreal's Luke xi. 13; Rom. viii. 26, 21; Gal. v. 22, 23; Eph. Journal. ü. 18; James iii. 17.

3. Try to recollect continually that God is always present, knowing every thought you think, hearing every word you speak, and observing everything you

GOOD MEN AT VARIANCE. do.--- Prov. xv. 3; Ps. cxxxix. 2-4, 12; Ezek. xi. 5; Heb. iv. 13.

Many a sharp conflict there hath been between saint 4. Live upon Christ as the life-giving root of all and saint, scuffing in the dark through misundertrue holiness.- John vi. 47–58, xv. 4-8; Col. ii. standing of the truth and each other. Abraham aud 3, 4.

Lot, at strife. Aaron and Miriam jostled with Moses 5. Before you speak, ask these thrce questions: for the wall, till God interposed and ended the quarIs what am going to say true? is it useful? is it rel by his immediate stroke on Miriam. The apostles, kind ?-Ps. cxv. 2, cxli. 3; Prov. xv. 1, 2; Eph. iv. even in the presence of their Master, were at high 15, 25, 29, 31, 32.

words, contesting who should be greatest. Now, in 6. Pray for a calm and thoughtful state of mind, these civil wars among saints, Satan is the great trusting always in the Lord, for you know not what a kindle-coal, though little seen, because, like Ahab, day may bring forth.--Job xxii. 21; Isa. xxvi. 3, 4; he fights in a disguise, playing first on one side, and Hag. i. 5; Matt. xi. 29; John xiv. 26, 27; Phil. iv. then on the other, aggravating every petty injury, 2-7; James i. 2-7.

and thereupon provoking to wrath and revenge; 7. Remember that if religion has done nothing for therefore the apostle, dehorting from anger, useth your temper, it has done little for your soul; and this argument, “ Give no place to the devil;" as it see, therefore, that your temper be kind, merciful, he had said, Fall not out among yourselves, except cheerful, meek, and affectionate.— Rom. xiii. 10; you long for the devil's company, who is the true James i. 26; 1 Pet. ïï. 8-11.

soldier of fortune, as the common phrase is, living by 8. Work while it is called to-day, for the glory of his sword, and therefore hastes thither where there God and the good of men.—John ix. 1; 1 Cor. x. 31; is any hopes of war. Gregory compares the saints Gal, vi. 10.

in their sad differences to two cocks, which Satan, the master of the pit, sets on fighting, in hope, wher

killed, to sup with them at night. Solomon saith. THE DYING INDIAN BOY.

(Prov. xviii 6): “ The mouth of the contentious man

calls for strokes." Indeed, we by our mutual strifes I FOUND him dying of consumption, and in a state of give the devil a staff to beat us with; he cannot well the most awful poverty and destitution, in a small work without fire, and therefore blows up these coals birch-rind covered hut, with nothing but a few fern- of contention, which he useth as his forge, to heat leaves under him, and an old blanket over him. easily hammered as he pleaseth. Contention puts

our spirits into wrath, and then we are malleableAfter recovering from my surprise, I said: "My the soul into disorder, and inter arma silent leges. poor boy, I am very sorry to see you in this state; The law of grace acts not freely, when the spirit is in had you let me know, you should not have been a commotion; meek Moses, provoked, speaks unad. lying here.” He replied: “It is very little I want visedly. Methinks this, if nothing else will, should now, and these poor people get it for me; but I sound a retreat to our unhappy differences, that this should like something softer to lie upon, as my bones Joab bath a hand in them; he sets this evil spirit are very sore." I then asked him concerning the devour one another, to make hell sport!

between brethren; and what folly is it to bite and

We are state of his mind, when he replied, that he was very prone to mistake our heat for zeal, whereas commonly happy; that Jesus Christ, the Lord of glory, had in strife between saints it is a fire-ship sent in by died to save him, and that he had the most perfect Satan to break their unity and order; wherein while confidence in him. Observing a small Bible under they stand they are an arinada invincible : and Satin the corner of his blanket, I said: “ Jack, you have a

knows he hath no other way but this to shatter them:

when the Christians' language, which should be one, friend there; I am glad to see that; I hope you find begins to be confounded, they are then near scattersomething good there.” Weak as he was, he raised ing; it is time for God to part his children, when himself on his elbow, held it in his attenuated hand, they cannot live in peace together.-Gurnall.

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Vain religion!—there is such a thing, strange as own profession. Judge, jury, witnesses, will the words may sound; for the Apostle James start up in his own conscience. These things (i. 26.) says of a certain description of character: being admitted, it is an inquiry of infinite im* This man's religion is vain.” Now, a man's portance-By what rule can we determine the religion may signify the particular system in cases of vain religion? Is there any infallible law which he professes to believe; and as there are by which we may ascertain what will render our several systems differing essentially from each profession of religion abortive? Certainly such other, but all bearing the common name of reli- rules of judgment are abundantly supplied by giva, and as there can be but one true religion, all the Oracle of God; and, if we apply them faiththe rest must be vain religions. It inight, there- fully and constantly to ourselves, we shall be at fore, have been the intention of the apostle to no loss to determine beforehand what kind of describe all the false systems of the Heathen personal religion will not be vain, and what as vain, for most assuredly they merit the ap

will. pellation. But he evidently did not describe Every serious and anxious reader must perile system, but referred to the exhibition made ceive that the whole question of acceptance or of religion in the character and conduct of an rejection, salvation or condemnation, is impliin lividual, or a class. He assumes that the cated in this matter of personal religion. This man is professedly a Christian-that in theory is the trial of our hope; the whole issue of eterhe adopts the true religion, but that his profes- nal life, or eternal death, is depending. A man's siin is vain, because his practice is in opposition religion is, properly speaking, his only hope—the to it. If a man's religion is true, and yet he is foundation upon which he is building for imnot true to his religion, then his religion, though mortality-his supreme and final consolation. nut vain in itself, is vain to him; and this is the It would be a most deplorable and irretrievable cse intended. Religion, as it comes from the failure, if, at last, we should be found either to mind of God, and exists in its authenticated have built upon a false foundation, or to have documents, is one thing; religion, as men pro- built on the right foundation only such a vain fess and practise it, or as they fail in practising hope as might be compared to wood, hay, and it, is quite another thing. Religion in the ab- stubble, which must be consumed. The trestract stands quite independent of man, and is mendous discovery will be made by some when to be contemplated as the divine system by it will be too late to apply or seek a remedy. which God governs and blesses human souls; The great Teacher prewarns us of this factbut the reception men give to this religion, the and it should excite a salutary fear-for many exemplification they afford, whether creditable will claim bim as their Saviour whom he will not or otherwise, is their religion, and this may be acknowledge as his people. Should not this inutterly vain.

duce us to adopt the prayer, in all sincerity and It is universally admitted that this may be earnestness,“ Search me, O God, and prove me; the case; and it can scarcely be asserted that it try my reins and my heart; and see if there is is not a common case. The views of men may any way of wickedness in me; and lead me in differ greatly as to what constitutes a vain, or the way everlasting.” It is every man's highest unsound, or unprofitable profession of the true wisdom to use the utmost caution, and to sub. religion; but there can scarcely be any disagree- mit to every possible mode of testing and trying ment upon this point—that a man may profess his own experience of religion--that is, the inwhat is right, but do what is wrong, what is fluence his religion has over him; for if he directly condemned by the plainest terms of knows, believes, and even admires the best and that religion which he holds to be divine; and only true religion in the world, and yet is not tien it must follow, upon his own principles, transformed by it into a new creature, his relithat his religion will turn out at last to be vain. gion will be vain; his hope will be as the giving Thus, out of his own mouth he will be con- up of the ghost, and all his blossom shall go up demned. He will find his impeachment in his as dust. Reader, ponder the infinite importance

No. 5. *

March 28, 1840.

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of your religion, your personal religion. If you is good to the use of edifying.” “Let your were about to embark upon a voyage to some speech be with grace (as if) seasoned with salt.” distant region, you would deem it important to 2. Another case, equally clear, is that of the ascertain the soundness and safety of the ves- man who is resting in his knowledge and nosel. If you had purchased an estate, you would tions: with the words of religion upon his lips, use every means to be assured of the validity i he is indulging iniquity in his heart- not exhiof the title, and you would desire the best judg- ! biting a pure morality in his life, but is either ment upon it. If you were about to undergo openly or secretly exempting his conscience some dangerous operation in surgery, on which | from the observance of one or more of the diyour life depended, you would desire that it / vine commands. But the wilful, purposed, and should be done by the most skilful surgeon. cherished violation of any of God's precepts But these are cases of intinitely less importance vitiates a man's profession of religion. He canthan the one under consideration; for if our re- not be a sincere child of God, that disregard: ligion is vain, then in death we lose it. It eva- ; his Father's will in any one particular. Falseporates like the early dew, and disappears like ness in word or deed; dishonesty, whether by a dream. Then all is lost-we are lost-im- robbery or by deceiving others to make gain mortality is lost. The loss of money, the loss of thereby; intemperance, drunkenness, with many friends, the loss of health, the loss of reputation other sins of an analogous character, expressay -all may admit of recovery, or remedy, or alle denounced in the divine Word-all nullify the viation. Even the loss of life itself may be justifi- claim to religion. A man may be a good Hinable, and may turn to our true gain and immortal du, and live in vice; a good Mohammedan, and honour. Not one of these losses necessarily in- indulge in sin; yea, a good Papist, and get it.. volves utter ruin and perpetual misery. But dulgence for any iniquity under the sun, save the vanity of our religion is the ruin of the soul, and except only insubordination to priestly do and that without remedy, recovery, or allevia- mination; but no man that loves and indulges tion.

sin of any kind, can be a disciple of Jesus Let us briefly allude to a few such instances. Christ. A Christian ordinarily immoral in his

1. There is a case clearly marked out by the life is a contradiction in terms. There can be no Apostle James (i. 26) : “ If any man among such man. He must either give up sin to be a you seemeth to be religious, and bridieth not Christian, or give up his Christianity for the his tongue, but deceiveth his own heart; this sake of his sin. man's religion is vain.” It will be seen by 3. The hypocrite presents another case. This the 3d chapter that the apostle is referring case is something like the former, but with this to those whose conversation, instead of being difference, that the hypocrite is aware of the pure and according to godliness, is, on the con- incongruity between all sin and religion, and trary, profane, corrupt, and malicious. It is also of the impossibility of passing for a true not the case of a good and moderate man over. Christian without a seeming holiness; ana, taken by temptation, or provoked into rashness, therefore, he both hides his sin, and reigns a speaking unadvisedly with his lips, uttering a holiness above others, for the purpose of gainvain or bitter or unchristian expression; but ing admiration, or pursuing some sinister end: the habitual indulgence of the tongue when it Now, all such may rest assured that their reliis but the servant of a corrupt heart, taking its gion will turn out an utter delusion. It seems pleasure in evil. “The tongue is a fire, a world almost incredible that, on so solemn a subject, of iniquity.” Out of the same mouth--that is, any should attempt to play the hypocrite before of the vain professor-proceeds the enormity that eye which pierces every evil, and penetrates both of cursing and blessing. But if religion to the truth of every profession; and yet it is had its seat in the heart, it would restrain the certain many do. A man may deceive himsel: tongue. It is, therefore, laid down as a rule by by false notions, or be led astray by the corrapthe Apostle James, that if a man's characteristic tions of others; but no man is a hypocrite withconversation is carnal, worldly, malicious, blas- out knowing and intending it. Therefore, the phemous, uncharitable, and violent against his more fearful will be the exposure of all such follow-men, and he at the same time think him- when their religion is shown to be vain. self a Christian, that man's religion is vain. It 4. The vanity of profession is shown in the is confirmed in another place, and by another case of the formalist, who places his dependence inspired apostle : “Let no corrupt communica. upon outward religious acts. This is a growing tion proceed out of your mouth; but that which error of the times in which we live, at least in

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come sections of the professing Church. Rites since it readily applies itself to, and securely and ceremonies, sacraments and observances, holds, bodies of every form and size that are names and forms, are becoming substitutes for capable of being moved by human strength. race. Salvation is assured to the Christian Nor need we inquire whether it be better for who confides in priestly authority. The clergy-several parts, or that it should be altogether

this purpose that it should be divided into man ceases to be the mere minister or servant, undivided; for is it not apparent, without further and becomes a mediator, to whose bands are reasoning, that, had it been undivided, it could both confided and confined the grace that saves have grasped just such a portion of every obthe soul. But it is with a confidence inspired ject presented to it as was equal to itsehi bu by every page of Gospel truth that we pronounce

that being divided into many parts, it can 10h this kind of religion vain. It is not by works easily grasp bodies much larger than itsif, a i

can accurately search out and lay hold of the even of righteousness, which we have done, or

smallest particles of matter. For to the forma which priests can do for us, that we are saved; it is capable of generally applying itself so a but only by the cordial belief of that Gospel to encompass them by the separation of th which announces a finished salvation exclu- fingers; while, in laying bold of very minute ob sively in the blood of God's dear Son,

jects, the entire hand is not employed, but ons 5. There are some that take a part of Christ's the tips of two of the fingers, because froin thi religion, and look for the benefit of the whole. grasp of the whole hand minute objects would

easily escape. This is done in different ways, and by different Thus, then, the hand is framed in the manclasses. Some take the morals and negleet ner most convenient for laying a firm hold on the doctrines; some the doctrines without the objects both greater and less than itself. And morals; some the hopes it inspires without the in order to enable it to apply itself to obj.e.. fruit it demands; others what they deem the of various shapes, it is evidently most conse reasonable, and leave the mysterious; that is

, nient that it should be divid d into may parts

as it is; and it seems to be better constituted they place just so much confidence in God as

for this purpose than any similar instrument, in a suspected witness- they will trust no for it not only can apply itself to substances of further than they can see. Error is subtle, spherical form, so as to touch them wiili every plausible, and multiform. “The heart is de part of itself, but it also can securely hold subceitful and desperately wicked.” Certainly, stances of a plane or a concave surface; and, then, they who trust to it, will find their reli- consequently, it can hold substances of any

form. gion vain. The authority of God in his Word

And because many bodies are of too great a must command our unhesitating, undivided con

size to be held by one hand alone, nature has fidence. The Word must be received altogether therefore made each hand an assistant to its for its Author's sake, or not at all. He that fellow, so that the two, when together laying endeavours to deal craftily with it, deals falsely hold of bodies of unequal bulk on opposite sides, for his own soul. He will find it a two-edged are fully equivalent to a single hand of the sword ; and he has need to be warned lest it very largest dimensions; and, on this account,

the hands are inclined towards, and in every divide him from his religion and from the hope point are made equal to, each other--which is in which he trusts. May every reader look to at least desirable, if not necessary, in instruit, that his religion may not only be the true ments intended to have a combined action. religion, but that he prove himself through life Take, then, any of those unwieldy bodies true to his religion; and then it shall prove no

which a man can lay hold of by means of both

his hands-as a mill-stone or å rafter; or take vanity, but his immortal joy and glory!

one of the smallest objects—as a millet seed, THE HAND.*

or a hair, or a minute thorn; or, lastly, reflect on that vast multitude of objects of every pos

sible size, intermediate to the greatest and the Let us scrutinize this member of our body, and find the hands so exactly capable of grasping

least of those above mentioned, and you will inquire not simply whether it be in itself useful each particular one, as if they had been exfor all the purposes of life, and adapted to pressly made for grasping that alone. Thus an animal endued with the highest intelligence, the smallest things of all we take up with the but whether its entire structure be not such tips of the fingers; those which are a little

that it could not be improved by any conceiv- larger we take up with the same fingers, but table alteration. In the first place, it possesses in an eminent

not with the tips of them; substances still larver

we take up with three fingers, and so on with | degree a leading quality of an organ of grasp, four, or even with the whole hand; all which

. Tbis admirable statement is extracted from a work on ; the Hand by Galen, one of the most celebrated physicians of

we could not do were not the hand divided, antiquity, who was born at Pergamos, A.D. 131.

and divided precisely as it is. For, suppose


the thumb were not placed as it is, in opposition yielding softness of the flesh, the fingers are to the other four fingers, but that all the five hereby rendered capable of holding substances were ranged in the same line, is it not evident that are both small and hard. And this will that in this case their number would be use- be more evident, if you consider the effect of less ? For, in order to have a firm hold of any. an unusual length of the nails; for where the thing, it is necessary either to grasp it all round, nails are immoderately long, and consequently or at least to grasp it in two opposite points; come in contact with each other, they cannot neither of which would have been possible if lay hold of any minute object, as a small thorn all the five fingers had been placed in the same or a hair; while, on the other hand, if, from plane; but the end is now fully attainable, being unusually short, they do not reach to the simply in consequence of the position of the extremities of the fingers, minute bodies are thumb, which is so placed, and has exactly such | incapable of being held, through defect of the a degree of motion, as, by a slight inclination, requisite support; but if they reach exactly to to be easily made to co-operate with any one the extremities of the fingers, they then, and of the four fingers. And no one can doubt that then only, fulfil the intention for which they nature purposely gave to the hands a form were made. The nails, however, are applicable adapted to that mode of action which they are to many other purposes besides those which observed to have; while in the feet, where ex- have been mentioned; as in polishing and tent of surface is wanted for support, all the scraping, and in tearing and peeling off the toes are arranged in the same plane. But, to skin of vegetables or animals; and, in short, return to a point which we were just now con- in almost every art where nicety of execution sidering, it is not merely necessary, in laying is required, the nails are called into action. hold of minute objects, to employ the extremi- Whoever admires not the skill and contrive ties of the fingers opposed to each other, but ance of nature, must either be deficient in in that those extremities should be exactly of the tellect, or must have some private motive which character they are, namely, soft and round, and withholds him from expressing his admiration. furnished with nails; for it the tips of the fingers He must be deficient in intellect, if he do not were of bone, and not of flesh, we could not perceive that the human hand possesses all then lay hold of such minute bodies as thorns those qualifications which it is desirable it or hairs; or if they were of a softer and moister should possess, or if he think that it might substance than flesh, neither then could such have had a form and constitution preferable to small bodies have been secured. For, in order that which it has; or he must be prejudiced, that a body may be firmly held, it is necessary by having imbibed some wretched opinions, that it be in some degree infolded in the sub- consistently with which he could not allow that stance holding it; which condition could not contrivance is observable in the works of nature. have been fulfilled by a hard or bony material; Such persons we are bound to pity, as being and, on the other hand, a material too soft originally infatuated with respect to so main a would easily yield to substances of which it point; while, at the same time, it behoves us attempted to lay hold, and would continually to proceed in the instruction of those happier let them eseape; whereas the extremities of individuals who are not only possessed of a the fingers are just of that intermediate degree sound intellect, but of the love of truth. of consistence which is calculated for their intended use. But since tangible substances vary much in

ILLUSTRATIONS OF SCRIPTURE EVIDENCES. their degree of hardness, nature has adapted

THE MONUMENTS OF EGYPT. the structure of the extremities of the fingers to that circumstance; for they are not formed either entirely of fiesh or of the substance called BY THE REV. JAMES TAYLOR, GLASGOW. nail, but of a most convenient combination of Pharaoh not a Native Egyptian, but a Foreign Invader-170 | the two. Thus those parts which are employed scriptions on the Walls of Sepulchres-How they Cor. in feeling for minute objects are fleshy; while roborate the Statements of Scripture-Sceptical Suspithe nails are placed externally, as a support to

cions proved to be Confirmations. the former. For the fingers are capable of With respect to the Pharaoh by whom the children holding soft substances, simply by the fleshy or of Israel were oppressed, there is every probability soft parts of their extremities; but they could that he belonged to a new and foreign dynasty, which not hold hard substances without the assistance had at that juncture obtained possession of them by of nails-deprived of the support of which, the force. He is described in Scripture as "a new," er flesh would be forced out of its position. And, alien “king, that knew not Joseph"-a satisfactory on the other hand, we could not lay hold of proof that he was a stranger, as we can scarcely supherd substances by means of the nails alone; pose that any native prince could be ignorant of the for these being themselves hard, would easily services which Joseph had rendered to Egypt. He slip from the contact of hard bodies.

is represented as saying: “The people of the children Thus, then, the soft flesh at the tips of the of Israel are more and mightier than we "-a statefingers compensating for the unyielding nature ment which strongly corroborates the view we bare of the nails, and the nails giving support to the taken. Little more than a hundred years had elapsed

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