arrived safe at Dover, and from thence sent to his own home, to the surprize of all the country.* This account was sent with the following letter from Sir Thomas Overbury to Dr. Shirley, who published it. SIR,-I herewith send you a short narrative of that no less strange than unhappy business, which some years since happened in my neighbourhood; the truth of every particular whereof, I am able to attest: and I think it may very well be reckoned among the most remarkable occurrences of this age. You may dispose of it as you please; and in whatever I can serve you, you may freely command me, as your most affectionate kinsman and humble servant, Burton, Aug. 2, 1676. THOMAS OVERBURY. This was licensed to be printed Sept. 8, 1676, by Sir Robert L'Estrange. The feeblest desire and attempt to seek the Lord, is the Spirit's rising beam in the heart, "a day of small things, not to be despised."-Rev. Charles Bridges, A.M. If we are poor in the world, it is the Lord's providence. If we are poor in grace, it is our own fault.-Idem. The act of prayer will increase the power to pray. -Idem. Every compliance with the world against the voice of the word of God is a step into the by-path, which deviates wider and wider from the straight and narrow way, brings discredit upon our profession, proves a stumbling-block in the way of the weak, and will cause us, if not actually to come short, at least to seem to come short of the promised rest.”—Idem. When our Bibles, in seasons of difficulty, are searched in an humble, prayerful, teachable spirit, we are as much depending upon the Lord himself for counsel, as if we were listening to an immediate revelation from heaven.-Idem. 66 It gives such a sweetness to the mercies received, when they come to us marked with this inscription, "received by prayer." It is not our inevitable weakness, nor our lamented dulness, nor our abhorred wanderings, nor our opposed distractions, nor our mistaken unbelief; it is not any, no, nor all these, that can shut out our prayer.-Idem. We have always some new lessons to learn, some new duty to perform, some new snare to avoid.Idem. As watchfulness without prayer is presumption, so prayer without watchfulness is self-delusion. To pray that “our eyes" may be "turned from vanity," without "making a covenant with our eyes," that they should not behold it; is like “ taking fire in our bosoms," and expecting not to be burnt," because we have prayed that we might not be burnt.— Idem. 66 Whatever pleasure there may be in the indulgence of a sinful inclination, we cannot doubt that the ultimate enjoyment from the mortification of it, is far more abundant.-Idem. S. J. B*****. In what light Mr. Harrison's narrative may present itself to the reader, I know not. But when his age, and the improbable circumstances attending his alleged forced ab. duction and subsequent captivity are considered; to me, I confess, his story appears to be not only very marvellous, but very suspicious. REVIEW. Questions for Bible Classes: intended for Young People of Fourteen Years of Age and upwards. Pp. viii.-72. 24mo. stitched Religious Tract Society. BIBLE CLASS instruction, although extensively adopted and in various ways, has not yet been carried to perfection. Testimonies of its utility, both in Great Britain and America, have been most surprising and delightful, and not a few young persons, by this means, have been savingly brought to a knowledge of the truth as it is in Jesus. Difficulties, however, have been found to attend this mode of conveying instruction: as the youthful mind needs to have the truth presented in the most engaging forms; and those who have had most experience in this exercise, find it not an easy matter to frame a series of questions, either connected or miscellaneous, to attract and secure attention. This series before us is the production of a gifted instructor; the fruit, as himself states, of fourteen years' experience, and we think, from an acquaintance with Bible Class instruction of twice that number of years, that they are admirably adapted to the end proposed. Ministers of the gospel, who are accustomed to catechise or examine their young people on the doctrines and narratives of Holy Scripture, will find this a valuable help to them: and we give it our cordial recommendation. Twelve Discourses upon the Law and the Gospel, preached at St. Dunstan's in the West, London. By W. ROMAINE, M.A. A new edition, 18mo. cloth. Pp. xvi.-304. London: Book Society. ROMAINE'S writings are too well known to the Christian public to need our recommendation. We have great satisfaction, however, in announcing the present very cheap edition of one of the most edifying works of that great man. Sincere believers, and inquirers after salvation, have, in very many instances, much dejection and depression on account of obscure or confused views of the Gospel: to such, therefore, we would earnestly recommend this truly valuable work of a solid and judicious divine, whose labours, both from the pulpit and the press, have been so eminently blessed to thousands. Jerusalem with its Environs. A sheet Map, by the Sunday School Union, Paternoster Row, London. EVERY topographical work to make it complete for the edification of its readers, requires a map of the The value of this country of which it treats. description of illustrations is universally acknowledged; and they are becoming common as appendages to the Holy Scriptures. Independently of such embellishments, we rejoice to know that the Scriptures are able to make their readers "wise unto salvation through Christ Jesus:" but extensive edification is greatly aided and promoted by familiarity with the geography and topography of the Bible. To the committee of the Sunday School Union, the whole religious community is indebted for their series of maps relating to Palestine, the travels of the apostle Paul, and this of Jerusalem and its environs. Sunday Schools should all be furnished with the whole; but especially with this of Jerusalem, as it is admirably designed and executed, and adapted to be of incalculable utility to the senior Sunday scholars. We cannot but recommend that it should be procured for the nursery and parlour of every Christian. THE MEETING OF JOSEPH AND HIS FATHER. GEN. xlvi. 29, 30. THE golden morn its wings had spread When from the mountains' height appear'd Far distant from their native home, An Israelitish band, Guided by Providence they come Tho' erst o'erwhelm'd with doubts and fears He comes his long-lost son to meet O! who can tell the joy that swept His much beloved son, For whom his bosom oft had swell'd Behold him now in Goshen's vale For ever looking to the end To heaven the saint's abode. Lewisham, Kent. "MY CHOICE." W. J. B GIVE me a maid, whene'er I take a wife, ENLARGED DEVOTION. INFINITE God-thy glorious name— Let earth and heaven, with joy proclaim; Angels and men, join in the strain, Chaunting aloud the rapturous theme. J. J. Great is the Lord-whose sovereign sway- Wisdom belongs to him alone, To whom our every thought is known; THE PLAGUE OF EGYPT. THE watchman stood on Pharo's mount On which the morning sun was wont But not a cloud was imag'd there, The throng'd and busy street; The hour of morning watch hath past, The prophet hath stretch'd forth his hand, Each dweller at the door, With which 'tis cover'd o'er; Alike the princes and their slaves The air with moaning fill; The king, on his imperial throne Is yet unmov'd, and he alone. Islington. J. S. THE GREAT WALL OF CHINA, CALLED VAN-LEE-TCHING, OR WALL OF TEN THOUSAND LEE. CHINA, with its prodigious population, including one-third of the human beings which exist upon our globe, is exciting the most enlarged and generous sympathies of a noble portion of the Christian world. Dr. Morison, the lamented translator of the Holy Scriptures into the language of that vast empire, has not only brought glory to God, who mercifully enabled him to accomplish so gigantic a work as that with his Chinese Dictionary and Grammar, but everlasting honour to himself, and to the London Missionary Society, who sent and sustained him in his undertaking, besides opening the way for future labourers, and by his success exciting others to enter into his labours. Many are happily coming forward to this vast field to aid, or co-operate with, the devoted labourers, who have succeeded Morison, and are now occupying posts of honour at different stations, especially at the Anglo-Chinese College, founded by that truly great man. American Christians have already some valuable coadjutors of the English missionaries in that immense field of labour; and some are soon expected to be sent by the Church Missionary Society in England. China has been especially brought under our consideration by the Rev. Mr. Charles, M.A. stating, VOL. V. that on the day he set sail from New York, on his voyage to England, October 1, 1835, twenty-seven missionaries, including their wives, embarked at the same port, to strengthen the hands of their brethren in China and Burmah! They cannot but be followed to their destination by the ardent prayers of British as well as American Christians. China has been made a subject of wonder to young people in England, more, perhaps, than by any thing else, by the reports relative to its famous wall. For the gratification of our young friends, the following notices of that celebrated defence of China, is given from the condensed account furnished by Dr. Good and the Rev. Mr. Polehampton. But we wish more particularly to call the sympathies of Christians to the millions of pagans in another vast country, but little known to the inhabitants of Great Britain-the inhabitants of Thibet, which forms one of the chief dependencies of China. THE GREAT WALL OF CHINA. "The chief remain of ancient art in China is that stupendous wall, extending across the northern boundary. This work, which is deservedly esteemed among the grandest labours of art, is conducted over the summits of high mountains, some of which rise to the height of 5225 feet, across the deepest vales, over wide rivers by means of arches; and in many *" Sir G. Staunton'- Imbassy, vol. ii. 360. 8vo." D parts is doubled or trebled, to command important passes at the distance of almost every hundred yards is a tower or massy bastion. The extent is computed at 1500 miles; but in some parts of smaller danger it is not equally strong or complete, and towards the N.W. only a rampart of earth." For the precise height and dimensions of this amazing fortification the reader is referred to Sir George Staunton already quoted, whence it appears that near Koopekoo the wall is twenty-five feet in height, and at the top about fifteen feet thick: some of the towers, which are square, are forty-eight feet high, and about forty feet wide. The stone employed in the foundations, angles, &c. is a strong grey granite; but the greatest part consists of bluish bricks, and the mortar is remarkably pure and white. Sir George Staunton considers the era of this great barrier as absolutely ascertained, and he asserts that it has existed for two thousand years. In this asseveration he seems to have followed Du Halde, who informs us that " this prodigious work was constructed two hundred and fifteen years before the birth of Christ, by the orders of the first emperor of the family of Tsin, to protect three large provinces from the irruptions of the Tartars." But in the History of China, contained in his first volume, he ascribes this erection to the second emperor of the dynasty of Tsin, namely, Chi Hoang Ti; and the date immediately preceding the narrative of this construction is the year 137 before the birth of Christ. Hence suspicions may well arise, not only concerning the epoch of this work, but even with regard to the purity and precision of the Chinese annals in general. Mr. Bell, who resided for some time in China, and whose travels are deservedly esteemed for the accuracy of their intelligence, assures us, that this wall was built about six hundred years ago (that is about the year 1160), by one of the emperors, to prevent the frequent incursions of the Monguls, whose numerous cavalry used to ravage the provinces, and escape before an army could be assembled to oppose them. Renaudot observes that no oriental geographer, above three hundred years in antiquity, mentions this wall and it is surprising that it should have escaped Marco Polo; who, supposing that he had entered China by a different rout, can hardly be conceived, during his long residence in the north of China, and in the country of the Monguls, to have remained ignorant of so stupendous a work. Amidst these difficulties, perhaps it may be conjectured that similar modes of defence had been adopted in different ages; and that the ancient rude barrier having fell into decay, was replaced, perhaps after the invasion of Zingis, by the present erection, which even from the state of its preservation can scarcely aspire to much antiquity. NOTICES OF THE RELIGION OF THE TIBETIANS. The religion of Tibet is essentially the same with that of Godama, in the Birman empire, and of Fo, in China. The Dalai Lama, is there the universal object of worship. But, although they suppose him to possess the most unbounded knowledge and power, it seems to be certain, that, by few of the tribes, except the more remote, is he considered as being the supreme deity. He is inferior to Mahamoonie, who corresponds to the Godama of the Birmans, and who is himself inferior to the great being by whom the universe was formed. The Lama, it is probable, receives from his ignorant votaries, a greater share of adoration than is paid either to Mahamoonie, or the supreme divinity; not only because he is a visible object of worship, but because he is supposed to have an unlimited influence with In those superior gods. To address the latter, without imploring the mediation of the former, would be considered as an affront, not only to the Lama, but to the deity, who is, no doubt, unwilling that his representative on earth should be neglected. Tibet there are few capable of detecting the inventions of priesteraft; and we may rest assured, that there are proportionally few who worship the supreme deity, in any other way than by adoring his representative. When the Lama of Tibet dies, his soul is not supposed to leave this world, but to animate another person, who is carefully sought after, by the inferior lamas or priests. When discovered, he is generally a child. He is conducted to his sacred residence, whence he is never removed, and where he enjoys the veneration of the surrounding tribes, till, at his death, his soul again seeks a new habitation. To secure that veneration to which his character entitles him, the Lama seldom shows himself to his votaries. When he is seen, he is generally seated upon a kind of altar, where he remains motionless, paying no more attention to the salutation of the prince than to that of the meanest Tartar. The greatest favour which he can confer, is to lay his hand upon the head of his visitants; an act, by which he is understood to forgive all the past sins of that person's life. Such an idea is ridiculous; but it is not confined to the Tibetians. In the religious ceremonies of the Tibetians, musical instruments are constantly used. The whole is conducted with much form and regularity; and the worship is said to have no slight resemblance to that of the Roman Catholics. The dress of the priests is yellow. Among this order of men there are several gradations. The president of a monastery is called Lama; under whom are Gylongs, Tohbas, and Tuppas. A boy who is intended for a religious profession, is admitted to the monastery at the age of eight or ten years. At this time they are called Tuppa, and receive such instructions as are suited to their age: at fifteen, they are generally admitted to the class of Tohba; in which they continue till the age of from twenty-one to twenty-four; at which period, if their proficiency seems to entitle them to promotion, or if their interest recommends them to such as have promotion in their power, they are admitted into the class of Gylong. Few of them ever pass this degree, as the number of Lamas, or superintendents of monasteries, is small, in comparison of that of the inferior orders. Convents of nuns, called Anees, are likewise numerous. Every male or female who enters these monasteries or convents, is bound to preserve perpetual chastity; and the greatest care is taken to prevent them from having any intercourse with each other. Among the Tibetians, and other votaries of the Dalai Lama, there are two sects, of which the members liberally bestow on each other the imputation of heterodoxy. The name of the one sect is Gyllookpa; that of the other is Shammar. Those of the former sect wear red caps, and permit their priests to marry. Those of the latter wear yellow caps, and oblige their priests to live in a state of celibacy. These, if not the only differences, are at least the chief. The latter sect is considered as being the most orthodox, principally, perhaps, because the emperor of China has avowed himself to be of that persuasion. Each of these sects have three chief Lamas. Those of the Gyllookpa have the Dalai Lama, Teshoo Lama, and Taranaut Lama, Those reside at Pootalah, Teshoo-loomboo, and Kharka. Those of the Shammar or red cap sect have Lam' Rimbochay, Lam' Soobroo Nawang namghi, and Lam' Gharratoo. The sect of the yellow cap is much more numerous than the other; and is prevalent over a great part of central Asia. The Tibetians, like every ignorant people, are remarkably superstitious. Lucky and unlucky days are carefully observed. Astrology is much cultivated; and nothing of importance is ever undertaken, till some attempt has been made to ascertain its probable issue. Few Tartars are without a box and dice, attached to some part of their dress; not for the purpose of amusement, but to assist the determination in every case of which the issue may be doubtful. A LAWYER'S INQUIRY-" WHERE DID HE GET THAT LAW ?" In a neat and beautiful city, in one of the Northern States, lived a lawyer of eminence and talents. I do not know many particulars of his moral character; but he was notoriously profane. He had a negro boy, at whom his neighbours used to hear him swear with awful violence. One day, this gentleman met an elder of the Presbyterian church, who was also a lawyer, and said to him: "I wish, Sir, to examine into the truth of the Christian religion. What books would you advise me to read on the evidences of Christianity?" The elder, surprised at the inquiry, replied: "That is a question, Sir, which you ought to have settled long ago. You ought not to have put off a subject so important to this late period of life." "It is too late," said the inquirer. "I never knew much about it; but I always supposed that Christianity was rejected by the great majority of learned men. I intend, however, now to examine the subject thoroughly myself. I have upon me, as my physician says, a mortal disease, under which I may live a year and a half or two years, but not probably longer. What books, Sir, would you advise me to read?" "The Bible," said the elder. "I believe you do not understand me," resumed the unbeliever, surprised in his turn; "I wish to investigate the truth of the Bible." "I would advise you, Sir," repeated the elder, "to read the Bible. And," he continued, "I will give you my reasons-most infidels are very ignorant of the Scriptures. Now to reason on any subject with correctness, we must understand what it is about which we reason. In the next place, I consider the internal evidence of the truth of the Scriptures stronger than the external." "And where shall I begin?" inquired the unbeliever. "At the New Testament ?" "No," said the elder; "at the beginning-at Genesis." The infidel bought a commentary, went home, and sat down to the serious study of the Scriptures. He applied all his strong and well disciplined powers of mind to the Bible, to try rigidly but impartially its truth. As he went on in the perusal, he received occasional calls from the elder. The infidel freely remarked upon what he had read, and stated his objections. He liked this passage, he thought that touching and beautiful, but he could not credit a third. One evening, the elder called and found the unbeliever at his house or office, walking the room, with a dejected look, his mind apparently absorbed in thought. He continued, not noticing that any one had come in, busily to trace and retrace his steps. The elder at length spoke: "You seem, Sir," said he, "to be in a brown study. Of what are you thinking?" "I have been reading," replied the finfidel, "the moral law." "Well, what do you think of it?" asked the elder. "I will tell you what I used to think," answered the infidel. "I supposed that Moses was the leader of a horde of banditti; that having a strong mind, he acquired great influence over a superstitious people; and that on Mount Sinai, he played off some sort of fire-works, to the amazement of his ignorant followers, who imagined, in their mingled fear and superstition, that the exhibition was supernatural." "But what do you think now?" interposed the elder. "I have been looking," said the infidel, "into the nature of that law. I have been trying to see whether I can add anything to it, or take anything from it, so as to make it better. Sir, I cannot. It is perfect." "The first commandment," continued he, "directs us to make the Creator the object of our supreme love and reverence. That is right. If he be our Creator, Preserver, and supreme Benefactor, we ought to treat him, and none other, as such. The second forbids idolatry. That certainly is right. The third forbids profaneness. The fourth fixes a time for religious worship. If there be a God, he ought surely to be worshipped. It is suitable that there should be an outward homage, significant of our inward regard. If God be worshipped, it is proper that some time should be set apart for that purpose, when all may worship him, harmoniously and without interruption. One day in seven is certainly not too much; and I do not know that it is too little. The fifth defines the peculiar duties arising from the family relations. Injuries to our neighbour are then classified by the moral law. They are divided into offences against life, chastity, property, and character. And," said he, applying a legal idea with legal acuteness, I notice that the greatest offence in each class is expressly forbidden. Thus the greatest injury to life is murder; to chastity, adultery; to property, theft; to character, perjury. Now the greater offence must include the less of the same kind. Murder must include every injury to life; adultery every injury to purity, and so of the And the moral code is closed and perfected by a command forbidding every improper desire in regard to our neighbour. rest. "I have been thinking," he proceeded, "where did Moses get that law? I have read history: the Egyptians and the adjacent nations were idolators į so were the Greeks and Romans; and the wisest and best Greeks or Romans never gave a code of morals like this. Where did Moses get this law, which surpasses the wisdom and philosophy of the most enlightened ages? He lived at a period comparatively barbarous, but he has given a law, in which the learning and sagacity of all subsequent time can detect no flaw. Where did he get it? He could not have soared so far above his age, as to have devised it himself. I am satisfied where he obtained it. It came down from heaven. I am convinced of the truth of the religion of the Bible." The infidel,-infidel no longer,-remained to his death a firm believer in the truth of Christianity. He lived several years after this conversation; about three I believe. He continued to pursue the study of the Bible, -his views of the Christian religion expanding and growing correct. Profaneness was abandoned. An oath was now as offensive to him, as it was familiar before. When his former gay companions used one, he habitually reproved them. |