virtue and improvement; and it is equally certain that until the heart is deeply impressed with the doctrines and views of Christianity, it is unable to make this estimate. To the individual, therefore, of whom it may be said, that he has turned from darkness to light and from the power of Satan to God, it is alone reserved to feel those correct emotions as to his own weakness and imperfection, which are, indeed, the most exalted wisdom and the most valuable possession. 3. As to the world. By this I mean the business, pleasures, and expectations of life, rather than our fellow-creatures in the abstract. Alas! how vain are the hopes of the worldling! He looks at the wealth and the enjoyments of this transitory scene as real blessings, and lives but to learn by constant disappointment and the bitterest pangs of sorrow, that it is a constituted law of the universe, that man shall find no lasting happiness until he seeks it in his Maker. The Christian, in proportion to his sincerity, feels his attachment to the world become less strong, and his desire for the things of the world less keen and insatiable. Having felt the empty and famishing state of ungodliness, he begins really to believe that the only hunger which shall be fully satisfied, is that whose object is righteousness. He regards himself as placed in this world for the purpose of becoming fit for the future; and he feels that it would be indeed unwise for a traveller to Zion, to allow the road-side entertainments to banish from his mind the home that is before him. In short, whereas the world once appeared the end of his existence, he now regards it as only the beginning. These brief observations will clearly set before our readers the nature of the change, concerning which I am to maintain, that the witnessing of the most stupendous miracles cannot produce it. And now let me request each one to ask himself, whether or not he is the subject of those altered views and feelings which I have before enumerated. Many persons find means to blunt their consciences to this question, and can hear it repeated without one anxious moment of self-examination. Probably they take it for granted that they are all they wish to be or ought to be. To such, and to every man who hopes for heaven, I have but one concluding assurance. Except you are distinctly conscious of many alterations and improvements in your conduct and your feelings, you are not a true Christian. You may occupy the same pew in the house of God -read your Bible with regularity-attend at the table of the Lord-be zealous in promoting the work of charity and the cause of the gospel, and yet, unless you are conscious of personal advancement in piety-your body is the sepulchre of a stony heart. YOUR HEART IS NOT CHANGED. B. Z. FRENCH CLERGY. THE Roman Catholic religion, though the church is separated from the state, is still the religion of a vast majority of the French; and it is affirmed that the clergy are more diligent in their duties, and far more respected than before the last revolution, when that separation was effected. Hope for that great country is, however, in the amazing increase of the circulation of the Holy Scriptures, by which there must be a progressive advancement of the true and saving doctrines of Christ. During 1835, there were ordained in France, 1,907 priests, 1,719 deacons, and 1,697 sub-deacons. There were 7,122 theologians, and 2,399 philosophers. During 1834, the ordinations were 2,039 priests, 1,721 deacons, and 1,681 sub-deacons. There were 7,417 theologians, and 2,162 philosophers. In 1835, the number of students in the minor seminaries was 14,799; in 1834, it was 13,825. MY SCRAP BOOK. LEAF LXXXIV. "The Bee that wanders, and sips from every flower, disposes what she has gathered into her cells."-SENECA. "WHO HATH BELIEVED OUR REPORT ?" ISA. liii. 1. A CELEBRATED preacher of the 17th century, in a sermon to a crowded audience, described the terrors of the last judgment with such eloquence, pathos, and force of action, that his audience not only burst into tears, but sent forth piercing cries, as if the dread Judge himself had been present, and was about to pass upon them their final sentence. In the height of this commotion, the preacher called upon them to dry their tears and cease their cries, as he was about to add something still more awful, and more astonishing than any thing he had yet brought before them. Silence being obtained, he, with an agitated countenance and solemn voice, addressed them thus:-" In one quarter of an hour from this time, the emotions which you have just now exhibited, will be stifled, the remembrance of the fearful truths which excited them, will vanish, you will return to your carnal occupations, or sinful pleasures, with your usual avidity, and you will treat all you have heard, AS A TALE THAT IS TOLD!'" Reader! What says Conscience? Has your minister, or has he not, had frequent reason to weep and mourn that, after faithfully and affectionately setting before you "The terror of the Lord!" he might with melancholy truth have addressed you, in terms of similar sadness and reproach? Transubstantiation. The duke of Buckingham pretending to be indisposed, sent for a popish priest to converse with him, who accordingly came, much elated with the honour. After the usual compliments on both sides, the duke called for a bottle of wine, and drawing the cork and stroking it, asked the priest if he ever saw so fine a courser in his life? I have not (said he) a more beautiful filly in my stables. The priest astonished to hear him talk such nonsense, began to think he was insane, but fearing to incense him, said mildly, My lord duke this is only a cork." A cork, indeed! Pray how do you prove it be a cork?" said the duke, "By the evidence of my senses," replied the priest. If I handle it, I feel it is a cork; if I taste it, I know it to be a cork; if I apply it to my nose, I smell it is a cork; if I look at it, I see it is a cork." Here the conversation dropt. After some time, however, the duke said he had lately been thinking much upon transubstantiation, but having some doubts upon the subject, he had sent for him (the priest) to resolve them. "How do you prove," said the duke, "that the bread in the ordinance is transformed into the body of Christ ?" "I prove it, replied the priest, "by the words of Christ himself, This is my body.'" "Hold there!" said the duke, "I have you by your own argument. If I handle it, I feel it is bread; if I taste it, I know it to be bread; if I apply it to my nose, I smell it is bread; if I look at it, I see it is nothing but bread." The poor priest being confounded, sneaked off about his business. Further Extracts from the Rev. Charles Bridges, M.A. A spirit of self-confidence too often paralyzes our spiritual energy. We expect our recovery from a lifeless state by some more determined resolutions of our own, or by some increased improvement of the various means of grace. Let those means be used with all diligence, but with the fullest conviction, that all means, all instruments, all helps of every kind, without the influence of the spirit of grace, are dead.-(9th edit. p. 236). You remember, Christian! how many shared with you in the outward privileges of the means of grace; but perhaps unto none was the life-giving influence vouchsafed, save unto yourself-the most unlikelythe most unworthy of all. This was the sovereign grace of God.-(p. 244). How much more wisdom does the persecuted believer draw from the word of God, than his persecutors have ever acquired from the learning of this world!-(p. 257). We can never obtain that assurance of the certainty of our faith which is indispensable to our peace, or resist the influence of unenlightened teachers, or of the long-established maxims of the ancients, except by entire submission to the supreme authority of scripture.-(p. 257). We must beware of legal bondage; but let us not mistake the liberty of the flesh for the liberty of the gospel.-(p. 277). But never do "the sons of God" present themselves before the Lord, except "satan comes also among them." Vain thoughts, are some of his ceaseless hinderances to our spiritual communion with God. We are probably often not sufficiently aware of the subtilty, and therefore the peculiar danger, of this temptation. We should instinctively start from an enticement to some open transgression. The incursion of defiling or blasphemous thoughts would be such a burden to us, that, 66 we should have no rest in our spirit" while they remained undisturbed within us. But perhaps neither of these temptations is so formidable, as the crowd of thoughts of every kind incessantly running to and fro in the mind, not actually evil in themselves, yet the indulgence of which, as effectually restrains the soul from intercourse with God, as the most hateful injections. These are "the foxes, the little foxes, that spoil the tender grapes."—(p. 292). 66 Sometimes, when in the struggle of conscience, an apprehension of danger is not altogether forgotten, and the question is asked with some trembling of spirit, How far may I conform to the world without endangering the loss of my religion" But, not to speak of the insincerity and self-deception from which such a question originates, it would be better answered by substituting another in its place, "How far may I be separate from the world, and yet be destitute of the VITAL principle ?"-(p. 303). The children of this world can have no more real communion with the children of light, than darkness has with light. As great is the difference between the christian and the world, as between heaven and hell,-as between the sounds "Come ye blessed," and "Depart ye cursed." The difference, which at that solemn day will be made for eternity, must then be visibly made now. They must depart from us, or we from God. We cannot walk with them both.-(p. 306). There is something very solemn in the reflection that God has set up a vicegerent in the heart-an internal judge, who takes cognizance of every thought, every emotion, every act-determining its character, and pronouncing its sentence.-(p. 322). S. J. B KING HENRY VIII. AND CARDINAL WOLSEY. OUR readers will be interested in the following copy of king Henry VIII.'s letter of reprehension to cardinal Wolsey, for preferring the prioress of Wilton to be abbess; and for his extortions from other religious houses to build his college. 6 "The great affection and love I bear you, causeth me (ensuring the doctrine of my Maister, saying, Quem diligo castigo) thus plainly to break to you my mind; ensuring you, that neither sinister report, affection to my own pleasure, intereste, party, nor mediation of any other body, beareth place in this case; wherefore, whatsoever I do say, I pray think it spoken of noe displeasure, but of him that would do you as much good, both of body and soull, as you would yourself. Methinke it is not the right trayne of a trusty loving friend and servant, when the matter is putt by his maister's consent into his arbitree and judgment (specially in a matter wherein his maister hath both royalty and interest) to elect and chuse a person, which was by him defended; and yet, another thing which much displeaseth me more, that is to cloake your offence made by ignorance of my plea. sure, saying that you expressly knew not my determinate mind in that behalf: alass, my lord, what can be more evident or plainer than these words, (especially to a wise man)? His grace careth not who, but referreth it all to you; soe that none of those who either be or have been, at any time noted or spotted with incontinence, (like, as by report, the prioress hath been in her youth) have it.' And also in another place of the letter, which sayeth, And therefore his highness thinketh her not most meet for that purpose.' Thirdly, in another place of the said letter by these words, And though his grace speaketh it not soe openly, yet meeseemeth his pleasure is that in noe wise the prioresse have yt; nor yet dame Ellinor's eldest sister, for many considerations, the which your grace both can and will consider.' Ah! my lord, it is a double offence both to do ill and cover it too. But with men that have witt it cannot be accepted so; wherefore, good my lord, use noe more that way with me, for there is no man living that more hateth it. These things being thus committed, either I must have reserved them in pectore, whereby more displeasure might happen to breed, or ells thus roundly and playnly to declare them to you because that I do think that cum amico & familiari sincere semper est argendum, and specially the maister to his best beloved servant and friend, for in soe doing, the one shall be more circumspect in his doing, the other shall declare and show the loathness that is in him to have any occasion to be displeased with him. And as touching the redresse of religion (if it be observed and continued) undoubtedly it is a gracious act notwithstanding, if all reports be true, ab imbecellis imbecella expectantur; howbeit Mr. Ben hath informed me, that her age, personage, and manner, præ se fert gravitatem; I pray God it may be soe indeed, seying that she is preferred to that roome. I understand furthermore (which is greatly to my comfort) that you have ordered yourself to God ward as religiously and virtuously, as any prelate or father of Christ's church can do; wherein soe-doinge and perseveringe there can be nothing more acceptable to God, more honour to yourself, nor more desire of your friends, amongst the which I reckon not myself the least. Since I have played both the maister and friend, methinketh yet once more, I must occupy the same, desyringe you to take yt in good part, for surely, I do it upon no other ground but for the health of your soule and minde; and bicause I dare be bolder with you than a great many that mumbell it abroad, and to the intent that I woud that the foundation by you meant and begunne should take felice and prosperous successe. Surely, it is reckoned that much of the good that buildeth the same, should not be the best acquisite and gotten, reckoninge it to come from many a religious house, unlawfully bearing the cloake of kindnesse toward the edifyinge of your colledge; which kindnesse cannot sinke in many a man's heart to be in them, since that those same religious houses would not grant to their sovereigne in his necessity, not by a great deal so much, as they have to you for building your colledge: these things bare shrewd appearances, for except they have accustomed to have some benefit for it, they nor noe other that ever I heard of have used to show that kindness, Tam enim est aliena ab eis ipsa humanitas; but of this case your conscience can be the best judge. "Semota affectione, and substantiall scrutiny made of the indeavour of those which you putt in trust in meddling with the religious houses: for I trust verily, that if any thing be amisse, it is more long of them than of you. Notwithstanding, I am sure you know that intalibus ignorantia non excusat peccatum; wherefore I doubt not, but you will make such ensearch and reformation, and need be, that it shall be to the exoneration of your conscience before God. I pray you, my lord, think not that it is upon any displeasure that I write this unto you; for surely it is, first, for my discharge afore God, being in the roome that I am in: and, secondly, for the zeall I bear unto you not undeserved of your behalf; wherefore, I pray you, take it soe, and I insure your fault acknowledged, there shall remain no sparke of displeasure, trusting hereafter you shall recompense that with a thinge much more acceptable to me. And thus fare you well, advertising you (thanked be God) both I and all my folke be and have beene ever since we came to Anthill, which was on Saturday last, in marvellous good health, and clearmes of air. Written with the hand of him that is, and shall be, your lovinge sovereigne lord and friend, HENRY, R." PROMISCUOUS DEFINITIONS, ILLUSTRATIONS, &c. "Out of whom came seven devils." This is sup posed by Gregory to have been only a proverbial expression, to signify that she was a very bad character whom Jesus reclaimed.-DODDridge. "Abba." A Syriac word, signifying Father, but in a way of peculiar affection and confidence.ScorT. "Consider the ravens-or crows." Philo and Ælian remark that the crows are driven away from the nest as soon as they are able to fly, and are afterwards supported we know not how, by a remarkable providence of God. Philo also observes that crows are very forgetful, and often fail to return to their nests; yet by the wise and merciful providence of God, they instinctively heap together in their nests whatever may create worms from which their abandoned young are nourished ́and preserved.-BOCHART. "Add to his stature one cubit." Prolong his life one hour. The original word here rendered stature, signifies both stature and age or lifetime. For examples of the latter acceptation, see Job ix. 21, 23; Heb. xi. 11.-CAMPBELL. "Cut him in sunder." Dichotomy, or cutting asunder, was a method of putting criminals to death, which prevailed among the Chaldeans and Persians, "Bruised reed-smoking flax." "Bruised reed" and "smoking flax," seem to be only proverbial expressions to signify a person of the most gentle character.-DODDRIDGE. This prophecy is expressly referred to the Messiah by the Targumists, who renders: "Behold my servant the Messiah, &c."GREENFIELD. That is he will not bear hard upon a wounded, contrite, and truly humble heart, bowed down with a sense of his infirmity. The faintest spark of returning virtue he will not extinguish by severity.-BP. PORTEUS. The Jews used to employ flax as we do cotton, for candles, or in lamps.—Br. PEARCE. "Rise in judgment." An allusion to the custom among the Jews and Romans for the witnesses to rise from their seats when they accused criminals, or gave evidence against them. BURDER. « Heart of the earth." The sepulchre-an Hebraism, as may be seen in Ps. xlvi. 3; Deut. iv. 11. "Deliver us from evil." Is certainly a very inadequate rendering of the original, which is literally deliver us from the wicked one.-DR. A. CLARKE. WHO WILL PREACH TO-DAY ? Is a question too often asked, not to convince us, that many run to hear and not to pray; and think, that when they have heard a sermon they have worshipped God. Our Saviour said, My house shall be called" by way of eminence," the house of prayer;" the promises of God are to those who pray; "ask and it shall be given you;" and Christ does not say Hear, but Ask. Without meaning to undervalue preaching as a means of grace, we wish merely to warn our readers against the vice of the times, and remind them, that although the house of God is the house of preaching, it is first and before all the house of prayer and praise. Who will preach is certainly of less consequence than what will be preached and they who gossip about to hear sermons have need to be reproved as those who offend against the order of Christ's Church. son. THE PENITENT SON AND PIOUS FATHER. THE son of a minister, now living, had by some means excited the displeasure of his father. His father thought it right to be reserved for an hour or two; and when asked a question about the business of the day, he was very short in his answer to his An hour or more elapsed: the time was nearly arrived when the youth was to repeat his lesson. He came to his father's study, and said" Papa, ! cannot learn my lesson except you are reconciled; I am sorry I have offended you; I hope you will forgive me; I think I shall never offend you again." His father replied, "All I wish is to make you sensible of your fault; when you acknowledge it you know all is easily reconciled with me." "Then 66 papa," says he, "give me the token of reconciliation, and seal it with a kiss." The hand was given and the seal most heartily exchanged on each side. Now," exclaimed the dear boy, "I will learn Latin and Greek with any boy," and fled to his little study. "Stop! stop!" exclaimed his father, "have you not a heavenly father? if what you have done be evil, He is displeased, and you must apply to Him for forgiveness." With tears starting in his eyes, he said, "Papa, I went to see him first. I knew, except he was reconciled, I could do nothing:" and with tears now fast rolling, he said, "I hope, I hope he has forgiven me, and now I am happy." His father never had occasion to look at him with a shade of disapprobation from that time till his death. PROGRESS OF CHRISTIANITY AND LEARNING IN THE SANDWICH ISLANDS. CHRISTIANITY is delightfully triumphing in the Sandwich Islands under the devoted labours of the American Missionaries. Twenty years ago, the inhabitants were sunk in the lowest state of degradation, and were cannibals. In 1820, the American board commenced this mission, and God has graciously crowned their labours with his blessing. We learn that in 1834, the number of published copies of various works, issued from its native presses, in the language of the people, was 889,900, contain. ing 34,640,920 pages. The labour in the printing office is mostly executed by the natives, who are extremely fond of the employment. After serving a specified apprenticeship they receive the usual wages, which is paid them weekly. The schools on the island are in a very flourishing state. It appears that there are under the immediate instruction of members of the mission 1,847 persons; men, 744; women, 493, and children, 610. The scholars attending to reading, writing, and arithmetic, were 1,467; and the average number of Sunday scholars was 2,190. The number of native members of churches was 747; the number of marriages celebrated was 1,125; the number of pupils in the high schools for native teachers was 68. MORALS OF THE PRUSSIANS. PRUSSIA has been represented as the most thoroughly educated country in Europe. Religion and morality, therefore, ought to be most powerful in their operation among the people of that country: but we have reason to believe that liberty is very imperfectly enjoyed by the people of Prussia, and that the training of the young is but imperfectly sanctified by the doctrines and precepts of Christianity. During 1835, as we learn from a Paris paper, there were 10,134 persons arrested in the city of Berlin, without reckoning military men and foreigners. The population amounts to about 200,000; therefore it appears, that in the course of the year, one in twenty of the inhabitants has passed a greater or less part of the time in prison. The women have been less refractory than the men, as there were only 2,962 in confinement; but among these were some of the greatest crimes, and two were condemned to death for murder. GOLDEN SENTENCES. A HEAD full of knowledge and a heart full of lusts will sink a man into the lowest hell. In the Scriptures we find four things: precepts for life, doctrines for knowledge, examples for illustrations, and promises for comfort. Life is a wasting thing: its strength is not the strength of stones. Life is a candle that will burn out, if it be not first blown out. REFINED TASTE APART FROM PIETY.-There are no greater objects of pity in the world, than those persons who are admired by all around, for their nice discernment, and fine taste in every thing of a worldly nature, but have no taste for the riches that endure for ever-no love for God or his word-no love for Christ or their souls. In such a state, however respected or admired, they cannot see the kingdom of God.-Cecil. REVIEW. The Child's Commentator on the Holy Scriptures. By INGRAM COBBIN, A.M. seven vols. half-bound, roan. Illustrated with numerous wood-engravings. London Westley and Davis. SCRIPTURAL knowledge is designed, by infinite wisdom, to fill the whole earth, engaging every human mind in the love and service of God our Saviour. This sacred and sanctifying possession may be obtained even by young children, and highly honoured is that man, whose talents, given and directed by the Holy Spirit, are employed in promoting the increase of heavenly truth and saving doctrine among the rising generation. Mr. Cobbin has distinguished himself in this respect far beyond many of his contemporaries; and while he is labouring in the production of a Commentary on the Bible, of high estimation among divines, and by many in both universities, his "Child's Commentator" will be prized as a very choice production for the use of the nursery. These attractive volumes, sound, evangelical, and practical, embellished with a great number of wood-engravings, deserve a place in every Sunday-school library; as they throw a great light upon most difficult parts of the Scriptures. Mr. Cobbin's style and manner will be seen to advantage, from the following remarks on Exod. xvi. 35. "And the children of Israel did eat manna forty years, until they came to a land inhabited; they did eat manna until they came unto the borders of the land of Canaan." "It is reckoned that the Hebrew camp wanted not less that 94,466 bushels of this food every day; and that in the whole of the forty years that they were travelling about in the wilderness, they must have consumed 1,370,203,600 bushels ! "In remembrance of this miracle, the Lord commanded Moses to fill an omer measure of it, which was about three quarts, and to keep it in a pot for future generations; that is, the children and children's children of Israel, from one hundred years to another, that they might see the bread with which God fed them in the wilderness when he brought them forth out of the land of Egypt. This was laid up in the ark; and its preservation was another miracle, as without that it would have bred worms, and become corrupt as the rest when kept. "God provided thus from day to day, to teach Israel to look to him for their daily bread, and in like manner we must look and ask for ours from God; for he could soon, if he pleased, make us so poor that we could buy no bread, and so weak that we could not labour for any. This manna coming down from heaven to keep Israel alive, reminds us that Jesus Christ came down from heaven, who is the bread of life; and that whosoever, by faith, looks to him for salvation, believing that he is both able and willing to save his soul for ever, shall not perish, but have eternal life." A Catechism on the Personality of the Father, of the Son, and of the Holy Ghost. By the Author of the "Mutual Forget-Me-Not." Pp. 36, 32mo. stitched. London: Nisbet. CATECHETICAL, or the interrogatory system of instruction, seems naturally the most simple and efficient mode of conveying knowledge. This has almost universally been adopted in elementary instruction, and especially in teaching the doctrines of Christianity. This little manual will contribute to the advancement of Christian knowledge: but it may be greatly improved. The first answer ought to have included Matt. xxviii. 19: the strongest proof of "the personality of the Father, of the Son, and of the Holy Ghost," in the whole scripture. A Word in Season, both to the Serious and the Thoughtless; or Considerations on Man's Present and Future State. Pp. 72, 12mo. stitched. Tract Society. THIS is one of the most powerful and appropriate pieces of the Religious Tract Society. Although serious and solemn it is not dull; but lucid in style, and illustrated by valuable quotations from our best authors, and several striking anecdotes admirably introduced. It is adapted to those of superior mental cultivation. Emily Rowland: or the Young Christian contemplated in Life and Death. An Authentic Memoir. By J. SUTCLIFFE. Pp. 72, 24mo, stitched. Tract Society. SOME of the most interesting of the biographies of our time, are those of young female Christians; and among those of this instructive class, is Emily Rowland. A small volume, including this and a few others by the Tract Society, would be very valuable. Strong Consolation; or, the Penitent Sinner Encouraged. By the Rev. J. V. FOSTER, Classical and Resident Tutor of Cheshunt College. 32mo. pp. 72, stitched. Ward and Co. MR. Foster's name and official situation will recommend this little treatise: but we give it our cordial commendation as worthy of its title. "MARVEL NOT THAT I SAID UNTO THEE, E'en as a frame of cold mortality, But, lo! the Spirit His God and Saviour, arrayed in all And intercessor, and, through grace divine, How precious now, the Saviour to his soul: ISABELLA. ON VISITING BUNYAN'S TOMB. It issues forth its "native wood-notes wild." 'Tis Bunyan's tomb! his ashes here have lain Ye blooming flowers this sacred tomb entwine, Unfold your leaves as a perennial sign, To mark the spot where Bunyan's ashes lie, And tell the stranger as he passes by,Prepare for death for you must shortly die. Lewisham, Kent. W. J. B. |