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soul was exposed. I endeavoured to soothe him, and again prayed with him.

The following day he seemed almost in despair, and his fever raged with violence. The intensity of his feelings was evidently consuming his very vitals. He tossed from side to side, and pleaded with me to pray for him. Again I complied with his entreaties, and I used every argument to persuade him to put his trust in the Saviour, and endeavour to compose his mind.

While addressing him I could not but think of the hundreds and thousands of impenitent sinners whom, instead of labouring to soothe, we in vain strive to arouse; whom the most solemn appeals from the pulpit, and the most awful warnings of God's providence fail to move. Could some of them have stood by the bed-side of this despairing youth -could they have witnessed his agony, and heard his cries, and seen the power of irreligion to blast his hopes, they would have felt that it was no light matter to despise the Saviour, and treat with contempt the strivings of the Spirit.

The next day the young man seemed more composed, but before night such was the violence of his fever, that reason was dethroned. He did not recognize me when I entered the room. His emaciated form, and wildly-glaring eye, and flushed countenance, all told the sad tale that he held his death-summons in his hand; and, indeed, before the week closed, his spirit had taken its everlasting flight.

Reader! did you ever make sport of a companion for being interested in the welfare of his soul, or regard with contempt the means which God has provided and appointed for the salvation of man? If you have, then remember the deathbed scenes, the cries, and tears, and groans of this young man. If you are resolved to neglect religion yourself, I beseech you not to throw obstacles in the way of others who seem inclined to turn their faces towards heaven. Spare your own soul the anguish of feeling that you have dragged others with you down to the gates of death.

A LIVING MORAL ICEBERG. THE loss of religious feeling is a sad calamity. If it cannot be retrieved by repentance, it is a tremendous catastrophe. It is the loss of all that is valuable in existence. It is the loss of heaven. It is the loss of the soul. The subject of it is a sad spectacle to men and to angels.

"I can't feel, I wish I could," said a man once, who had outlived the grand and glorious motives of the Gospel, and grieved away, perhaps for ever, the blessed influences of the Holy Spirit; "I have lost the power of feeling, and my heart won't feel." What a spectacle is such a man! He is a living moral iceberg. He is "past feeling," as the Bible expresses it. His heart is frozen up against all the benign and heavenly influences which exert their life-giving power on others around him. Such an one may be an infidel, who has barred and double-locked his heart against the truths of God's Word, and who has closed his eyes to the radiant beams of the Sun of Righteousness, shining in celestial splendour. He loves darkness rather than light, because his deeds are evil. What a fearful destiny awaits such an one! And are these moving moral icebergs, who are past feeling, few in number? Look around, then, on those upon whom the Gospel exerts no apparent influence, who remain unmoved and unaffected, and who are floating along the stream of time like icebergs on the ocean, and as insensible to the wondrous facts of redemption as those cold and frozen masses. The hearts of thousands throb with emotions of joyful hope on earth, and heaven's eternal arches ring with the songs of redemption from ransomed spirits before the throne; but these frozen moral icebergs are emotionless and feel not.

What a sensation of pity and of horror would be excited, to see a fellow-man cold, stiff, frozen, and dead to all the kindlier feelings and sensibilities of our nature, yet moving about day by day among the living crowds around him. And yet are there not those who, from some cause or other, have no feeling, and take no interest in those things which most stir and move the heart of God and all holy beings in the universe? What is the

cause of it? Has such an one outlived the motives of the Gospel? Has he lived through revivals only to resist the truth and the Holy Spirit, and become the more insensible and frozen? Such cases, where they exist, are affecting spectacles to the minister of Christ who watches for souls, and to the observant and praying Christian who desires their salvation. In the case of such, says an able writer, "All the invitations of the Gospel have lost their unction, and all the assurances have lost their power, and his conscience then awakens to the dread fact that he cannot be renewed." In this awful case,

have the influences of the Holy Spirit been withdrawn from the Gospel? No. The Gospel has undergone no change. The means of grace have lost nothing. The influences of the Holy Spirit have not quitted the Word, though this frozen, hardened sinner does not find them there. They are, in honest verity, still there, and he might have found them; but they would not enter into combinations which he desired-just as if a man would wish to elicit fire by striking steel, or flint, against an iceberg. He really wishes for fire, and there is fire truly present in the flint, but it will not combine with the iceberg. In a northern latitude a palace of ice was once erected; it was perfectly comfortless, without heat. When fire, so ardently longed for, was introduced, it was extinguished, because it was foolishly wished that the fire would radiate its influences without destroying the ice. The inmates wished to be warm, and still retain their palace. The sinner wishes in the same manner to find genial influences that will save him, without dissolving his heart, or melting away his beloved sins. The influences which are able to save him were really present; but if they developed and radiated themselves, they must destroy his sins; and because they tend to do this, he becomes maddened, stifles their operations, and does despite to the Spirit of grace. He is thus transformed into a moving moral iceberg, over whom angels might weep, as did the blessed Saviour over Jerusalem, and lament his sad and affecting doom and destiny.

SUGGESTIONS FOR THE PRAYER-
MEETING.

WOULD not our prayer-meetings become more interesting and profitable, by varying the oft-repeated language used in prayer? In private devotions, of course, any words or no words will do, so that the heart be rightly exercised; but in public, suitable words are of vast importance, for if the words and phrases employed convey no tangible idea, there can scarcely be prayer at all; it will but remind us of Baal's prophets, who continually shouted, "Baal, hear us! O Baal, hear us!" and yet asked nothing. If, in our congregated meetings for prayer, we ask for nothing, or ask for everything in the same vague, unmeaning phraseology, how can we look out for, or expect an answer?

For instance, some prayers are half

made up of the words, bless, blessing. God is entreated to bless the Church, the world, &c. &c.; to grant his blessing on the pastor, the people, the young, the aged, &c. &c.; that the preached word, the Sabbath-school, &c., may be "blessed;" and all the while, no one can tell what particular blessing is sought for, on behalf of either of these important objects. In the brief but comprehensive prayers recorded in Scripture, such words are rarely used, except in combination with other terms clearly indicating the specific good craved for. Now, if those short and admirable prayers are yet pointed and distinct, surely our much longer addresses to the throne of grace must have words sufficient to allow us intelligibly to express our desires and sympathies at the mercy-seat.

There is another word used too frequently in prayer,-it is, enable, or enabled. Here the idea is less indefinite than erroneous. For instance, when brethren pray that God would enable men to give attention to the truth; that he would enable them to repent and believe the Gospel; that he would enable them to love, receive, and obey him in his Son; that believers might be enabled to work out their own salvation (or sanctification) with fear and trembling, &c.; that they might be enabled to shine as lights in the world, &c. &c.; does not this mode of expression, although containing truth, if rightly understood, yet, so perpetually recurring, encourage the too prevalent notion, that the hearer may, or rather, that he must, wait until the prayers of the faithful are answered, and the Lord be pleased to give him the ability sought for, before he can perform his duty towards Crod, or be responsible to him for the neglect of it? We find no such petitions in Scripture; neither our Lord nor his apostles prayed that men might be enabled to be, or to do, that which is pleasing in God's sight. The term does not once occur in Scripture (except in 1 Tim. i. 12, which has no bearing on the subject).

We have, indeed, abundant reason to pray that Divine grace would stir us up to holy desires, and strengthen our determination to do his will; we have much need of his Spirit, to make us willing; but simply to pray to be enabled to do it, is surely to ask what he has already, long ago, and largely granted, to all who have the Bible in their hands, or who live within the sound of the Gospel of salvation. E. B.

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It consumes time! No man has the liberty from Him who holds life in his grasp, to lose one moment of time; the business upon every man's hands demands the employment of every moment as it passes; and it must be employment, or guilt must cling to the skirts of the negligent. There are hundreds of men who, between sleeping and resting, yawning, and dread of labour, lose onehalf of every day, accomplish little the other half, and pass the whole of the night in deadening slumbers. These men are criminal in the sight of Heaven, for idleness is forbidden in Heaven's law. I dare any man to prove, from the Scriptures, that he can be an acceptable Christian and an idler at the same time. Read David, Solomon, Paul, and Christ, upon this subject, and conviction is sure.

It wastes an estate. The money and goods of this world are God's, placed in the hands of men, to be improved or increased; and he that allows it to slip from him by carelessness or idleness, is guilty of wasting his Master's property. The parable of the talents given to the servants-to one, five; to another, two; to a third, one;-will precisely illustrate the idea; and the fate of the idle servant, who would not improve his talent, is a warning to all idle men. Many idlers not only waste their property by inactivity in business, but frequently remain listlessly by the fire-side, while their families suffer for the necessary comforts of life; and we are obliged to conclude that they are a stain upon the character of man, and occupy a seat upon the very summit of crime.

It weakens the mind. The sympathies between the mind and body are intimate and universal; and when the latter is inactive, the former will be inactive also: one does not move without the other, and so the man of idleness has long since experienced. A want of proper employment will sink the mental faculties into weakness and lethargy; for idleness is the rust of the soul, biting sure and deep into its vitals, till all that is noble and worthy is consumed. The mind makes the man-without this he is an inferior animal; and he who destroys its powers

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destroys the worth and dignity of his own nature, and thereby sins against himself and his Maker. "An idle brain," says

It begets vice. some curious body, "is the devil's workshop, in which he works on jobs of mischief and sin, and sends them out amongst the people. Most wise men dread these establishments of his satanic majesty as degrading and destructive in the highest degree; and they put their mark upon them wherever found, and warn the world to beware of their influence. Men, out of regular employment, devise and set up all manner of sin and wickedness."

WHY THE RICH SHOULD BE LIBERAL.

1. Riches are the gift of God; they should be used, therefore, according to his will. "Freely ye have received; freely give."

2. Prosperity is very dangerous. Hence the caution addressed to Israel, "Lest when thou hast eaten, and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thy heart be lifted up, and thou forget the Lord thy God."

3. Judicious liberality is invaluable as a means of grace. "The liberal soul shall be made fat; and he that watereth shall be watered also himself."

4. Many have fallen into great spiritual darkness in consequence of forgetting the declaration of Christ, "It is more blessed to give than to receive."

5. Few men of wealth are called to be heirs of eternal life; for " a rich man shall hardly enter into the kingdom of heaven." It becomes those few, therefore, to acknowledge God's distinguishing grace in a peculiar manner.

6. The possession of riches is very dangerous to children. This is proved by our daily observation. In this way God is constantly showing that money is to be judiciously expended, not hoarded up.

7. The example of Christian liberality is very salutary. Those who see a man of wealth crucifying that "love of money which is the root of all evil," acknowledge the power of the Gospel over his heart and life.

8. The call for money at the present time is very loud. Many young men have been kept out of the missionary field, and many heathen have perished

without hearing of Jesus Christ, because the rich were not more liberal. Shall it be so hereafter?

9. In the case of many rich men, their property is their principal talent. If this, therefore, is kept in a napkin," wherein do they honour God?

10. Rich men, as they approach a dying hour, often regret having given so little. For one who is soon to appear in the eternal world, it is a sad reflection, "I am going to meet the heathen; and how few will have been saved by my liberality?"

EVERY DAY PIETY.

THERE is generally more of true piety exhibited in a faithful observance of the minor duties of religion, than in those that excite the notice and applause of men. Improper motives may prompt to public duties, while those duties which escape men's eyes, and are intended only for God's observation, are not likely to be practised by an unrenewed person. There is more piety in the devotion of Nathaniel, when he bowed alone beneath the fig-tree, than in all the ostentatious prayer of the phylactery-adorned Pharisees at corners of the streets. The poor widow, who modestly cast into the treasury her hard-earned "mite," gave greater

evidence of piety than did the wealthy Jews, whose golden coins rattled their own praise as they fell into the chest. Desire of applause, pride of consistency, dread of censure, may prompt to external devotedness; but only piety towards God can lead perseveringly and joyfully to the closet, to the chamber of affliction and poverty, to the alleys and lanes, in search of opportunities to do good. This child is dutiful who obeys his father's requirements, but that child is more dutiful who obeys his father's request in little matters, who seeks opportunities to please, and who watches for occasions to show his love. So general obedience may warrant the belief that a man is a Christian, but he furnishes greater evidence of love to God whose full heart overlooks no little thing that may please him or glorify his name. There was no piety in Peter's burst of zeal, when he struck off the ear of the high priest's servant; but there was in Mary's quiet approach, when her raining tears washed the Saviour's feet. The unostentatious duties of Christianity-those that never win public applause-that only find place in the pure tenor of ordinary life, are more satisfactory proofs of the power of godliness upon the heart than any ebullitions of zeal or spasmodic starts of devotion.

Lessons by the Way; or, Things to Think On.

THE OPIUM SMOKER'S PROGRESS. THE first picture portrays a young man, in the full vigour of his health, who has just come into his father's estate, and is giving orders to various traders. The second depicts the young man in his new residence, which is furnished most luxuriously; clocks, vases, and marble tables crowd the apartment. An open treasure chest, filled with silver, is on his right hand, whilst on his left stands his servant, who is engaged in filling a beautifully enamelled opium pipe. The third represents the devotee reclining on a superbly-carved ebony couch, smoking opium; seven harlots are in the apartments, three of these are singing, accompanying themselves on a stringed instrument, not unlike a guitar, two are seated on the couch, caressing the devotee and casting lascivious glances upon him, trying to engage his attention, whilst their other two sisters in iniquity are purloining money from the half-empty treasure chest. In the fourth drawing we see the devotee, clad in a plain dress, looking pale, wan, and emaciated, reclining on a bamboo couch, smoking a common opium pipe; all appearance of wealth has vanished from his abode, the treasure chest is still at his right hand, but, alas, it is com

pletely empty; his wife and handmaid are about the centre of the apartment, the first looking mournfully at her husband, the last with uplifted hand, surveys the empty treasure chest. In the fifth, the devotee sits, or rather lolls, on a rudely-formed couch, his clothes in tatters, the mouth drawn on one side, showing the blackened teeth, apparently gasping for breath, as he leans forward, being unable to support himself. His wife stands before him, and points to their child, who is crying for food, with one hand, whilst with the other she has seized the opium pipe, and is about to dash it on the ground. The sixth depicts the opium smoker selling his daughter to an old hag, who is a procuress; he clutches the dollars eagerly, and is hurrying out of his wretched abode, with his hands to his ears, to exclude his child's shrieks, as she is taken from her home; the old hag grins demoniacally as she points to a common bamboo opium pipe, and to the girl as she drags her through the door. In the seventh we see the devotee, in the greatest distress, begging some cash from a brother beggar, who, as he receives the paltry alms, points to a wretched shed, where opium smoking is going on. The eighth depicts the opium

smoker in the last stage of mental and physical debility. He is a drivelling idiot, every feature distorted and wan; and he is placing the finger of his dead child in his mouth, mistaking the limb in his folly for an opium pipe; the wretched wife and mother gazes at her idiot husband and dead child, with starvation and despair imprinted on her countenance. The wife is winding silk, and a China trader offers her some copper cash, pointing to the skein of silk which is half wound; the man's face bears the impress of anger, as if he were reproaching the woman with tardily performing her task. The last drawing represents the father and the child lying dead, the mother dying from starvation, with nought save a tattered mat to cover her emaciated body; whilst through the dilapidated wall a bridal procession can be seen, on which the dying woman turns her piteous gaze, as if contrasting her present position with the day when she was also borne a bride, full of hope and joy, to her husband's home, which had proved to her a charnel house.

THE MOTH.

ALMOST all animals come into the world covered with clothing adapted to their condition. Man is an exception, because he can clothe himself. He is not, however, the only exception; nor is he the only animal that can clothe itself. The larva or grub of that species of moth which is called the "clothes moth," manufactures as soon as it comes into the world, a coat for itself of hair or wool, and, for the protection of its tender skin, lines it with silk. This is a curious and singular fact. If this coat were the insect's natural covering, it would grow with the the insect's growth: but it is artificial, and some provision, therefore, must be made for its enlargement as the grub increases in size. If additional length only was required, the task would be easy; the covering being cylindrical, all that would be necessary would, indeed, very easily be effected by adding a ring or two at the top or bottom. But the coat must be widened, and this is an operation which is not so easily performed; but the little insect, as if it had learnt the art of tailoring, accomplishes its object with equal ease and success. It begins, as an experienced workman would do, by making two slits, one on each side, in order to give additional width, and introduces two slips of the same materials, to fill up the same space; but it foresees, or at least it acts as if it foresaw, that if the slits were made on each side from one end to the other at once, the coat would fall off; it proceeds, therefore, with caution, and at first slits its garment on each side, only half way down, and when it has completed the enlargement of that half, proceeds in like manner to enlarge the other. What more could be done by a skilful tailor? And be it observed that this operation is performed, not by imitation, for it never saw the thing done; nor by practice, for it is the first attempt! The facts are curious and worthy of attention.

A LESSON FOR MECHANICS.

I AM a married man, with a wife and five children dependent on my exertions for their support. Being a working mechanic, my income is (when employed) £1 10s. per week. My parents, thirty years ago, were similarly

situated, with about one-third of this income. From them I learned a lesson of economy. The great question with me is, what quantity and quality of the necessaries of life are most conducive to promote health, strength, and happiness. Guided by the wise in former ages, and by my own experience, I have long since come to this conclusion-that man's real wants are comparatively few. I have found, therefore, in past years, that two-thirds of my income will sufficiently supply myself and family with the necessaries of life; the one-sixth of the same will meet the casualties of loss of employment; the other sixth, which is 58. per week, or £10 a year, is laid by for sickness or age. This trifling sum, with interest and compound interest, in a few years will make a poor man comparatively rich. Now, I am persuaded that there are thousands of working men, if they would make an honest statement of what they spend foolishly, the amount so spent would be more than I pretend to save, and they are often leaving themselves under the necessity of giving 20 per cent. for pledges of their property, when at the same time they might, by resolution and good management, be receiving, instead of giving, interest for their money. Let these hints be received in the spirit they are given. Let them excite an honest ambition to raise ourselves from that state of degradation in which too many of us are found.

THE INFIDEL'S HOUSE. LIEUTENANT GRAYDON, of the Royal Navy, writes to the British and Foreign Bible Society as follows:

"I would still mention here, that three days after remitting to you my last account, the proprietor of the Hotel Gibbon, in Lausanne, and who has charge of my depôt, paid me 1,015 francs, as the proceeds of sales of some 544 copies sold up to the 31st July last. They shall be remitted, with the general proceeds of sales during the present quarter, in the course of next month. I believe that the Gibbon Hotel is already quite a brilliant and truly rejoicing exception, as it respects the dissemination of holy writ, in the multitudinous list of hotels throughout Europe, if not the world. And is it not an extraordinary exception, when we consider that the hotel bears the name, and is built on the very ground so long and often paced by him who so thoroughly hated the gospel, and did so much injury to its blessed cause? Surely this exception, however unimportant in appearance, is of the Lord! Some 4,000 copies of His word have now been sold in that very hotel. The other day the landlady, on meeting her in the street, told me, I have sold several more Bibles and New Testaments since you took the account.' "

DR. ADAM CLARKE'S OPINION OF FEMALE SERVANTS. FEW men enjoyed more domestic comfort than Dr. Clarke; and, owing to the art of managing them, he was generally well served by his servants. He would say, "It is so extremely difficult to get good servants, that we should not lightly give them up when even tolerable. My advice is, bear a little with them, and do not be too sharp; pass by little things with gentle reprehension: now and then a little serious advice does far more good than sudden fault-finding

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