comparing the two sets of usages, we are enabled to discover the evils which were by the Hebrew practice obviated. With respect to the sale of a wife, there is no positive law bearing on the point; but we know that a Hebrew man could have no power of selling his wife in any case. That which lies at the root of all scriptural legislation on this subject is, that no third party can separate man and wife, and that they can only separate themselves by a divorce. A creditor might seize and sell a man, his wife, and his children (Matt. xviii. 25), but he could not attach the wife separately from her husband, nor from her children, if they were still so young as to need her maternal care. And a man could not himself exercise a right which his creditor did not possess. He could not sell his wife, and himself remain free, though he might do so with his children. Nor, indeed, could he do this in any case directly, though it was done indirectly. The law and custom assumed that the wife would in all cases follow the fortunes of her husband; and on that presumption the master of the husband was bound to provide for her and her children. Even in the case of a widow who became responsible for her husband's debts, she could not in her own person be seized or sold in payment of them, although her children might.-2 Kings iv. 1. In regard to children, the case was different. Not only might the father's creditor seize his children in payment, but the father himself might sell them to pay his debts, or to provide the means of subsistence. --Exod. xxi. 7. The condition of a son, thus sold by his father, differed in no material respect from that of a Hebrew man who sold himself. The bondage into which he went, instead of being, as with the Burmese, for life, unless redeemed, terminated of itself after six years, and sooner if the year of jubilee intervened. The temptation to sell daughters was greater than that of selling sons; or, at all events, a father in distress would be more disposed to sell his daughters than his sons. For this reason, greater care was taken to protect the daughter's interest; and the father's power over her, in this respect, was much more limited than that which he was allowed to exercise over his son. The principles of the law on this point are stated in Exod. xxi. 7-11; and we learn from the Jewish doctors the practice which grew out of these enactments, or by which they were enforced. We are told that a father could not sell a daughter at all after she was twelve years and a day old; and she became free, not only by the same circumstance which operated in the case of men, but also the moment she became of marriageable age, or when her master died. There was likewise to be some ground of expectation that the master or his son would marry the girl; and it was counted highly disgraceful for a man to sell his daughter, unless from the most extreme necessity and want-the want of bread. If he did it without such necessity, the public authorities interfered, and compelled him to redeem her. All these restrictions must have rendered the selling of daughters extremely rare, except in times of great public calamity; and it is only in such circumstances that examples of it occur in Scripture. In Neh. v. we have an account of a scarcity, in which men mortgaged their lands and houses, and borrowed

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money, to obtain corn for the subsistence of their families; and, at length, selling their sons and daughters under the pressure of the dearth. In describing this state of affairs to Nehemiah, the people dwell emphatically upon this, that "some of our daughters are brought into bondage already; neither is it in our power to redeem them, for other men have our lands and vineyards." The idea of selling a daughter without the most extreme necessity, was indeed so revolting to the Jews, that the Prophet Joel (iii. 3) produces as a circumstance of horror, that the enemies of Israel should "sell a girl for wine, that they may drink." These facts and usages do not indicate a state of society in which daughters were commonly, or for slight reasons, sold to others.

The practice of the Burmese, in this respect, probably indicates the condition of affairs which would have prevailed among the Hebrews, had not the benevolent influence of the law been interposed, and may enable us to perceive the evils which that law was intended to remedy.

Notwithstanding the comparative severity of the Burmese law of slavery, the actual treatment of slaves is exceedingly mild among them, as it is everywhere else in the East. As the Rev. Howard Malcolm belongs to a country in which another and very different form of slavery-Negro slavery-exists as a domestic institution, his remarks on this milder Oriental slavery are peculiarly interesting. We shall quote the passage; and if the reader will take the trouble to read, in connection with it, Lev. xxv. 39-53; Exod. xx. 10; Deut. v. 14, xii. 17, 18, xvi. 11, xxiii. 15, 16, xxv. 4; Job xxiv. 10, 11, xxxi. 13, he will readily perceive that slavery or servitude among the Hebrews had the same general character, and many points of strong resemblance, to that which this extract exhibits:

"Slaves are not treated with more severity than hired labourers. A state of society where the modes of living are so simple, renders the condition of the slave little different from that of his master. His food, raiment, and lodging, among all the middling classes at least, are not essentially different. Being of the same colour, they and their children incorporate without difficulty with the mass of the people on obtaining freedom. The same fact tends to ameliorate their condition. In fine, their state does not much differ from that of hired servants who have received their wages for a long time in advance. Belonging to persons in the higher conditions does not increase the severity of the bondage; for though the distinction is greater, the servitude is less. Many slaves live at their own houses just as other people, but are liable to be called on for labour, which in many cases is required only at certain seasons of the year.

"In a country where rank is never lost sight of, and where the master has the power of a magistrate over all his dependents, servitude creates a boundary which is in no danger of being passed. The effect is to make the servant, in many cases, the friend and companion of his master, to a degree not ventured upon in countries where employment does not create dependence, and where familiarity may induce assumption."

THE WIDOW AND HER TWO SONS.

(From Todd's Sabbath School Teacher.)

A FEW years since, a man and his wife arrived in the town of M, N.Y., as permanent residents. They were young, lately married, and their prospects for the future were bright and cheering. They purchased a farm in M, which was then a new country, and had happily spent two or three years in this situation, when, by a mysterious Providence, the young man was called from this world. With his surviving widow he left two lovely twin infants, to deplore a loss which time could not retrieve. The widow sought comfort in vain from the limited circle of her acquaintance. There was no minister of the Gospel in that region to direct her to the great source of comfort, nor was there a pious friend who could direct her trembling footsteps to the cross of Jesus. But she went to her Bible, and, by the assistance of the Spirit of truth, found that consolation which a selfish world can neither bestow nor taste. She mourned, indeed, a husband who was no more, but she was cheered by the hope that God would protect her and hers. She wept over her innocent babes, and resolved that, while she lived, they should never need a mother's care. As they grew up, she endeavoured to teach them the first principles of religion, but they received only her instructions. One week after another rolled away, one Sabbath after another dawned upon the wilderness, but they brought none of its privileges. The wilderness had never echoed with the sound of the church-going bell. The solitary places had never been gladdened by the sound of the footsteps of him who proclaims glad tidings of great joy. The feeling mother clasped her little boys to her aching bosom, and sighed and wept for the opportunity of taking them by the hand, and leading them up to the courts of God. In the days of her childhood she had possessed great advantages, and she now mourned that her babes could only receive instruction from her lips. Alas! no man of God came to instruct, to cheer, and to gladden the bosom of her who, for years, had never heard the whispers of love from the servants of her Saviour. When the little boys were five years old, and before they were old enough to be sensible of their loss, a consumption had fastened upon their tender parent, and she was soon encircled in the cold arms of Death. She steadily watched the certain issue of her disease, and even in her last moments commended her children to Him who is "a Father to the fatherless." A few moments before she expired, she kissed her little boys, who wept, almost without knowing why, on feeling the last grasp of the claycold hand of their mother. "It is hard," said she to a neighbour who was present "it is hard for a mother to leave two such helpless babes without friends, and without any one to protect them; but I leave them in the hands of God, and I do believe he will protect them. My last prayer shall be for my poor destitute orphans."

After the death of their mother they were received into the house of a neighbour, a poor widow. In less than a year one of them was stretched beside his mother beneath the sods.

About this time a pious young lady arrived in the place. She, too, was an orphan, but was not comfortless. It was her first inquiry how she could do good to the spiritually destitute villagers around her.

In the course of one of her afternoon walks, she met a little boy straggling by the side of the road. There was a something in his countenance which excited interest at once, though he was exceedingly ragged. The young lady was struck with his ap

pearance, and immediately entered into conversation with him.

"What is your name, my little boy?" said she gently. 66 James."

"Where do you live?"

"With Widow Parker, just in the edge of the wood there, in that little log-house; can't you see it?"

"I see it; but is Widow Parker your mother?" "No. I had a mother last year, and she loved me. She used to take care of me and of my brother John. She made our clothes, and taught us to say our prayers and catechisms. Oh! she was a most good mother."

"But where is your mother?" said the lady as soothingly as possible.

"Oh, madam, she is dead! Do you see that graveyard yonder?""

"Yes."

"And the great maple-tree which stands in the farther corner of it?"

"Yes, I see it."

"Well, my poor mother was buried under that tree; and my brother John lies there too. They were both buried deep in the ground, though my mother's grave was the deepest. I shall never see them again -never, never, as long as I live. Will you go with me, and see the graves?" continued he, looking at the lady with great earnestness and simplicity. The short account which the little boy gave of himself awakened the best feelings of the young lady, and she had been devising some plan by which to do him good. For the present she declined visiting the grave, but continued to converse with him, and to gain his confidence. She found him very ignorant, having never been at school; and the instructions of his pious mother, not having her to repeat and enforce them by precept and example, were nearly forgotten.

A Sabbath school had never been established in the place, and whether it was practicable to establish one was doubtful; but she was determined to make the experiment. Accordingly, she visited every little cottage in the village, and urged that the children might be assembled on the next Lord's-day, and a school formed. A proposal of this kind was new, was from a new comer, and was unpopular. All the old women in the place entered their protest against such innovations. For the first three Sab baths the young lady had no other scholar besides her little James. But she had already been taught that, however faint our prospects of doing good at first may be, we should not be discouraged. Our labour may not be lost, though the first blow may not produce much effect. She was sorry that she had so few scholars, but she bent all her energies to the instruction of her little boy, and afterwards felt that Providence had ordered it wisely.

But in a few weeks the prejudices of the people began to wear away, and, before the summer closed, this school embraced every child whose age would allow it to attend.

It was the second summer after the establishment of this school, and after little James had become well acquainted with his Testament and Catechism, that his health also began to fail. This good young lady beheld his gradual decay with anxiety, visited him frequently, and always wept after having left him. She used often to walk out with him, and to endeavour to cheer him by her conversation.

One pleasant afternoon she led him out by the hand, and at his request visited the spot where lay his mother and little brother. Their graves were both covered with grass, and on the smaller grave were some beautiful flowerets. It was in the cool or

a serene summer's day, as they sat by the grave in silence; neither of them feeling any desire to speak. The lady gazed at the pale countenance of the little boy, upon whose system a lingering disease was preying, while he looked at her with an eye that seemed to say: "I have not long to enjoy your society." Without saying a word, he cut a small stick, and measured the exact length of his little brother's grave, and again seated himself by the lady. She appeared sad while he calmly addressed her. "You see, Miss than mine will be." She pressed his little hand within her own, and he continued:

that this little grave is shorter

"And what would you say, James?" inquired the lady, trying to compose her own feelings.

"Do you think I shall ever get well?" "Indeed, I hope you will; but why ask that question ?"

"Because I feel I shall not live long; I believe I shall soon die; I shall then be laid beside my poor mother, and she will then have her two little boys, one on each side of her. But do not cry, Miss S-; I am not afraid to die. You told me, and the Testament tells me, that Christ will suffer little children to come unto him; and though I know I am a very sinful little boy, yet I think I shall be happy, for I love this Saviour who can save such a wicked boy as I am. And I sometimes think I shall soon meet

mother and little brother in happiness. I know you will come too-won't you? When I am dead, I wish you to tell the Sabbath scholars how much I loved them all; tell them they must all die, and may die soon; and tell them to come and measure the grave of little James, and then prepare to die."

The young lady wept, and could not answer him at that time; but she was enabled to converse with him many times afterwards on the grounds of his hope, and was satisfied that this little lamb was indeed of the fold of Jesus. She was sitting at his bed-side, and with her own trembling hand closed his lovely eyes as they shut in the slumbers of death. He fell asleep with a smile-without a struggle. The lady was the only sincere mourner who followed the remains of the child to the grave; and while she shed many tears over that grave which concealed his lovely form, she could not but rejoice in the belief that God had permitted her to be the feeble instrument of preparing an immortal spirit for a mansion in the skies, where the wicked cease from troubling, and where the weary are at rest.

FORGIVE!-PRECEPT AND EXAMPLE. SUCH an one has injured me. He has said things of me wrongfully, and he has done it repeatedly. Shall I retaliate? This is the course which corrupt nature dictates; but I profess to be a disciple of the meek Redeemer, and I dare not dishonour him by harbouring feelings of revenge. The offence committed has not been committed against me seventy times seven, and therefore, to come up to my Lord's rule, I must forgive. How has my Lord dealt with me? In ten thousand instances I have injured him--he has freely forgiven me the ten thousand talents; and shall I be severe with my erring brother, and be relentless towards him, because he owes me a hundred pence? That is a true saying, "If ye, from

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your hearts, forgive not every one his brother their trespasses," neither will your heavenly Father forgive you. Read the following story, and let not the Heathen shame you :

The Bechuanas of South Africa are divided into many different nations or tribes. Two of these nations carried on war for some years, each side trying to kill every man, woman, and child of the other nation, and practising horrid cruelties. The name of the one nation was Barolong, and that of the other Bakueni, or People of the Crocodile.

་་

One day the daughter of the chief of the Bakueni was gathering berries by the river side; she was some way from her father's village, and all alone: she did not think that any enemy was near; but there was a wicked old warrior of the Barolong nation creeping along the borders as a spy, and he saw her. She had never done him any harm, but he hated her because she was one of the Bakueni. He crept like a coward upon his hands and knees, and when he was within a few steps of her, he sprang upon her like a tiger, and with his assegai cut off both her hands above the wrists. He mocked at her sufferings, and tauntingly asked, "U tla 'mpona kai? Rumela!" "Where shall you see me again? I salute you." The cries of the poor bleeding girl soon brought her friends from the village, but the wicked old man made off with all speed, and he was far enough away before they reached her. There was no surgeon at hand to dress her wounded arms, so whether she died from pain and loss of blood or not remains to be told. At length both nations suffered so dreadfully from war and famine, that they wished to make peace. They killed some cattle, and sat down to eat together, and thus made a treaty of peace. Next season the Bakueni had an abundant crop of corn, but the Barolongs were in great distress. Swarms of locusts ate up the produce of their fields and gardens, and they were obliged to beg food from the people they once meant to destroy.

Among others the old warrior suffered extremely, and he set out on a journey to the Bakueni, in order to save his life. He had a little bag containing a little meal made from pounded locusts. It was all he could get to eat on his way. He took a pipe and tobacco also, and a walking-stick in his hand; but he was nearly starved, and so weak and thin, that he could not get on fast. He reached the village of the chief of the Bakueni, and entered the enclosure before the door of the chief's house. A young woman was sitting near the door. She was dressed in a tiger-skin kaross, which none but the mojumagari, or "royal mistress," may wear. The old man addressed his petition to her in the most humble words, and begged her to give him, a poor dog, a little food, as he was dying of hunger. She answered him, "E! U tla 'mpona kai? Rumela !" The old man was stupified by hunger, and he did not remember the words.

on.

A servant was cooking food while this was going

Her mistress turned to her, and told her to put some into a dish; then throwing back her kaross, she uncovered her arms. There were no hands, only stumps left. She was the very girl whose hands this She said to her servant, "Give the food to that man; same wicked old man had cut off so long before! he does not deserve it. It was he who cut off my hands when I was a girl; but I will not revenge myself; he is now starving. He little thought that we should thus meet each other." Then speaking to the old warrior, she said, "There; take and eat! felt, it would be difficult to say. The generous conU tla 'mpona kai? Rumela." What the old man duct of the chief's daughter has never been forgotten by the Barolong nation. To this day, one of them may be kept from an unkind action by the oppressed

THE STUDY OF THE BIBLE. MUCH is said at the present day about the excellence of the Bible, and strenuous efforts are making to disseminate it through our country and foreign lands. Yet, the observation which I have had to make leads me to doubt whether the written Word is as carefully and prayerfully studied by Christians as in some former ages of the world.

It is undeniable that the science of the Scriptures receives much attention. No age has been more remarkable for extending its researches into the natural history, the topography, and the literature of the sacred text. Disputed passages requiring explanation from comparison with other parts of the same book, or with other books, are also much investigated. But all this may be done, and in many cases is done, with no view to spiritual improvement. Such study with nothing else in view but the acquisition of Biblical knowledge, puffs up, but does not edify. To such a source, Neology in Germany owes its origin. The German professors of theology are diligent students. They toil day and night over the pages of Scripture. Knotty points are examined with the closest scrutiny; and there is nothing wanting of human intellect, the helps of science, and the most sedulous and longlived industry, to secure success to their investigations. But their study, conducted not for spiritual, but intellectual purposes, withers the heart, and puffs up the mind. They employ their minds in curiously carving the outer shell, and forming of it every manner of device, but they leave the nut of the Gospel untasted. The consequence is, an entire destitution of spiritual life, and a ministry, professedly Christian, but radically Infidel, making the Bible a mere text-book for intellectual purposes.

I have regretted to see somewhat of the same mode of Biblical study commenced, and partially practised, among theological students in our own land. Too great a regard and admiration for German scholarship in religious matters, is inculcated among us. The effect upon the ministry, so far as felt, must be disastrous to the interests of piety.

But many, who have never known of German scholarship, study the Bible without profit. The minister studies it to make his sermons; the teacher of the Bible-class and Sabbath-school to prepare his lessons; the common professor to gratify his curiosity, or to maintain an apparent consistency with his profession. The Christian, in a proper state of mind, studies it to grow in grace-to make progress in the divine life to satisfy the hunger and thirst of his soul after righteousness. He has regard to the prayer of our Saviour: "Sanctify them through thy truth; thy Word is truth." He studies the Word prayerfully. He meditates upon it in the night season; in the midst of his daily occupations, and in the multitude of his thoughts within him, the comforts of God delight his soul.

In such matters it is easy to deceive one's self. It is customary for evangelical Christians to read the Bible daily, and the custom cannot be too highly commended, or too earnestly enjoined. But the daily reading of the Word does not necessarily embrace the study of the truth. A man may read and not think; or he may think and not pray; or he may think and pray, and straightway forget both the thought and prayer. To feed upon the truth, he must take time to meditate; he must retain in memory, and frequently recall, and try his thoughts and actions by what he has read. And this must be done, not occasionally, but habitually. The very

milated to the truth. He will grow in grace, as well as in knowledge. His temper will become of a heavenly sweetness, and occasionally his soul will be lifted up within him, as if he were in the chariots of Amminadab.

Reader, how is it with thee? Art thou a constant reader of God's Word? Dost thou examine it to become subtle in knowledge, or wise unto salvation? to gratify curiosity, or satisfy the cravings of a renewed nature? to preserve appearances, or to grow in grace? Does the regard of men or the love of Christ constrain thee? Answer these questions conscientiously, and thou wilt satisfy thyself whether thy study is conducing to spiritual profit.—Primitive Church Magazine.

SHEPHERDS IN JUDEA.

SHORTLY after leaving the city we met several flocks of sheep, preceded by their shepherds, walking slowly towards Jerusalem, and at once the full force of all imagery, and the many touching similes derived from such scenes and associations, and so often alluded to in Scripture, came vividly before me. These Arab shepherds, clad in the turbans and simple abbass worn by their class, and carrying a wooden crook in their hands, walked in front.

The sheep, which are a peculiar and very handsome breed, are mostly low-sized; the fore part of their bodies are of a fawn colour, the hinder parts white; they have long, pendent, silken ears and sweeping tails; their faces more oval and longer than the species in this country; and they have altogether a more pleasing, docile, and mild expression of countenance.

Not one of them ventured before the shepherd, but stopped and quickened their pace as he did; or if a young and forward creature lagged behind or strayed on either side, a single word from their leader, often a very look, brought it back and checked its wanderings. A few favourite lambs frisked about their master, rubbing themselves against his legs and garments.

After the sheep came some young goats and lambs, and the whole procession closed with about two dozen of old patriarchal-looking goats, which brought up the rear. These goats have long horns, and pendent ears that hang almost to the ground, and their hair is a glossy black and of the finest grain. The sheep and goats were perfectly distinct.

These shepherds are often to be seen about sunset slowly approaching the city from all sides, to seek shelter for their flock, during the night, in some of the deep valleys by which it is surrounded, carrying the lambs in their bosoms. It is almost incredible the influence that the shepherds of Palestine possess over their flocks; many of them have no dogs, but a word is often sufficient to make them understand and obey the will of their shepherd.

He sleeps among them at night, and in the morning leads them forth to pasture; always before them, guiding them to those places where they can enjoy the best food, and resting when he thinks they have obtained a sufficiency, or during the heat of the day, in some cool shady place, where they all immediately lie down around him.

He has generally two or three favourite lambs which do not mix with the flock, but follow close at his side, frisking and fondling about him like dogs; indeed, the degree of intelligence and understanding that exists between the Arab and his flock is truly astonishing. "They know his voice, and follow him;" and "he careth for the sheep." It was probably to such shepherds as these that the angel announced the glad tidings of the Saviour's birth.- Wilde's Narrative.