Persian excellently,) gradually inclined me to listen to his arguments, to inquire dispassionately into the subject of them, and, finally, to read a tract which he had written in reply to a defence of Islamism by our chief Moollahs. Need I detain you longer? The result of my examination was a conviction that the young disputant was right. Shame, or rather fear, withheld me from avowing this opinion: I even avoided the society of the Christian teacher, though he remained in the city so long. Just before he quitted Shiraz, I could not refrain from paying him a farewell visit. Our conversation-the memory of it will never fade from the tablet of my mind-sealed my conversion. He gave me a book: it has ever been my constant companion; the study of it has formed my most delightful occupation. Its contents have often consoled me."

Upon this, he put into my hands a copy of the New Testament in Persian: on one of the blank leaves was written :- There is joy in heaven over one sinner that repenteth.'-HENRY MARTYN.'”

An officer returning to his tent late one evening, soon after the battle of the Alma, heard a sound at a distance which formed a strong contrast to the roaring of artillery with which his ear had already become too familiar. He fastened his horse to a bush, and moving along with gentleness and caution, approached a ravine whence the sounds appeared to proceed. He looked down unseen, on a small party of soldiers who were singing the verses of a hymn read to them by a comrade. When the singing was concluded, the soldier who had given out the hymn read aloud the tract to which it was appended, and then offered up a prayer which was heartily responded to by his listeners. They felt the influence of his spirit who promised to be in the midst even of two or three who were gathered together in his name. He prayed for his fellow-worshippers, for their kindred and friends, their Queen and country, and hastly he entreated his Heavenly Father to have mercy on their enemies. The officer withdrew from the scene with a heart full of emotion, for at that time the Russians had excited a just indignation by their brutal treatment of the wounded and dying.

The Religious Tract Society can afford to give away thousands upon thousands of tracts, with the hope of touching one heart, but other valuable associations of a similar nature are in existence, which from limited pecuniary means, cannot afford to have a wholesale diffusion of their publications. They must be used more sparingly, and should, of necessity, be distributed with more care. And, perhaps, we may be allowed, before closing this paper, to give two or three hints to our young friends, which may enable them to make use of small means to the best advantage.

In all cases, the contents of the tract should be known to the

distributors; and none should be given which do not wage war upon sin, and which do not exhort to such good works as are wrought in faith, with singleness of heart, not as unto men, but unto God.

A little judgment is often wanted in the manner of offering tracts, which renders the loan unpalatable. An anecdote illustrates my meaning. A clergyman having received some copies of a tract on temper, to which he alluded in his sermon, thus concluded it:"Thinking that some of my dear people are a little troubled in the temper way, I have bought a hundred copies of the tract, and shall be happy to present one to any of my flock who need its advice, if they will call upon me." No one accepted the invitation. With regard to the individuals among whom they should be distributed, it should be borne in mind, that the people who would have received a tract as a great boon fifty years ago, in these days of cheap publications, hold them in little estimation. A different class of reading has superseded them. They need religious literature as much as ever, but it is distasteful to them in the pamphlet form. Many of the inhabitants of towns are also over-dosed by visitors more zealous than wise, and for them a little wholesome fasting is necessary. Our colliers, our miners, our fishermen's wives, and our peasants still need and value them, as do the very poor of all occupations, who have little leisure and less means.

The suitability of a tract is a most important point. It is not difficult to ascertain whether it is read or not, and which particular kind is most acceptable. Tracts should not be given or lent at random. Careless mistakes, like that of a shopkeeper who sent a woman of seventy a tract addressed to a young lady at boarding school, are of frequent occurrence, and they irritate parties who would otherwise be grateful for intended kindness. Never give to an old man, on the verge of the grave, "A Conversation between two Nursemaids," or, "The Advice of Farmer Trueman to his Daughter Mary;" nor leave at the house ofa young married couple "A Sermon on the Duties of the Aged." The most valuable and the most rare tracts are those which suit all ages, and interest all classes, such as "How to spend Holy Time," "The Adventures of a Bible,' Ann Farley's Visits to her Neighbours," "Phoebe Gray," and many numbers of the "Fire-Side Missionary," published by the Christian Tract Society.

In conclusion, we would merely say, that however trifling the results of our feeble efforts may be, and whatever disappointments may follow our imperfect attempts, to carry on any portion of our allotted work, we should be encouraged by the consideration, that “As faith cannot exist without life and works, so neither can that which is done in faith, be without its blessing and its fruit."

S. L.

THOUGHTS FOR THE REFLECTIVE.

(Concluded.)

"I AM glad to hear you say so," said the father; "for you thus speak according to the word of God; though I am sorry to say, it is little in unison with the notions of many professing Christians, in the present day. They cannot, I think, regard Jesus Christ in this his high dignity, his glorious exaltation, his great authority and power. And thus divesting him of his honour, and thinking unworthily or meanly of him, his words have too little influence upon them to command their obedience. Or if they do not deny him in this his high exaltation and pre-eminent authority, then is not their conduct still more inconsistent, and their responsibility still more fearful? And may they not be reminded of the words of Jesus Christ, addressed to the Pharisees? If ye were blind, ye should have no sin; but now ye say, we see, therefore your sin remaineth.' (John, ix. 41.) Such are the words of Jesus Christ. And who shall say there is not great justice in them? great mercy also? Who shall say that his reasoning is not correct, and that his conclusion is not unavoidable?"

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'His words cannot be gainsayed," said Henry. "In what a fearful position do faithless professors stand! It seems as if they said, in setting aside the authority of Christ to war with man, 'Be still, conscience, until we have done this deed; this dreadful work of necessity, and then we will listen to thy counsels.' Alas, for their power to listen, when they have tampered and trifled with sin!" 'Yes, Henry, alas!" exclaimed the father, "the case is fearful and imminent, and no time should be lost. For the greater their aversion to the light, the greater the necessity to hold it up before them, that they may correct the error of their conduct, and save themselves from the evil of their ways, and save the world from their sad example. This dangerous delusion has too long been cherished on the one hand, and too long been passed over in sinful forbearance on the other. Christians should know their duties and their responsibilities, to obey them."

"At all times that is necessary," said Henry; "but especially at the present time, when there is so much delusion existing among professors, on the momentous question of peace and war."

"It ought not to be so," said the father; for the subject is very plain and simple to Christians, who would always listen to Jesus Christ, and follow him wherever he would lead them. They would always be with him where he is. They cannot tolerate war, and

obey him that is certain. Their vocation is peace; and in proportion as they are faithful to it, the spirit of peace will be diffused around. As this shall increase, war will decrease, and thus ultimately the one will supplant the other. So good will overcome evil; and evil can be overcome only, truly and effectually, in this way. For drunkenness is not to be cured by drunkenness, but by sobriety: stealing is not to be cured by stealing, but by honesty: lying is not to be cured by lying, but by speaking the truth: and vice is not to be cured by vice, but by virtue: and so war is not to be cured by war, but by peace. All moral wrongs are to be cured by moral rights: all vices by their opposite virtues. And these moral remedies are not only necessary to cure these moral maladies, but effectual and infallible to cure them, when truly and really applied. God has rendered them so, and no other remedies can cure them. And so war is to be cured by peace, and infallibly to be cured, as infallibly as moral evil is cured by moral good."

"Yes, Henry," continued the father; "it is the great law of God, throughout universal nature, and throughout his moral providence. If the tempest were continued, the tempest would continually rage. If darkness always reigned, the reign of darkness would be perpetual. And so if evil were continued, there would be perpetual evil, and if war were continued, there would be perpetual war. It is necessary to change, not by a mere cessation in war, while all the elements of war are maintained around; not a mere truce in war, in the midst of the very spirit of war. There must be a change in the principle, and the change must be complete. There must be a turning round, and a different course must be pursued. First, there should be a ceasing to do evil; and, secondly, there should be a learning to do well. The evil should be put away, and the good should be substituted in its place. Repent,' is the first call upon the sinner; and the second is, 'Bring forth fruits meet for repentance.' The putting away of 'old things,' is the first movement; and the making of all things new,' is the second. This is the law of God and the word of God, and no man or set of men can remove it, or attempt to reverse it with impunity. It must be obeyed implicitly, or no evil can be cured, no good can be effected, no reformation can take place, no misery can be banished, no happiness can be promoted; in short, no good can exist on earth, no blessedness can reign in heaven."

"O father," exclaimed Henry, "how evident is it that war can be banished only by substituting peace!"

"It must be so," replied the father; "and if this great, but simple truth, shall be more deeply impressed upon our minds from

this discussion, we shall receive good from it, and shall be happier from the influence which it will continue to exercise over us as long as we live.".

Here the discussion ended, with mutually confirmed convictions of the parties, on a great and important question, and with mutually increased happiness, from the light of truth beaming full upon their souls; "and the peace of God, which passeth all understanding, would keep their hearts and minds, through Jesus Christ. "Blessed are the peacemakers, for they shall be called the children of God." MOUNTSTEAD.

A FEW WORDS ON PRAYER,

FROM A TEACHER TO HIS CLASS.

IF I were to ask you this question, dear children, "Do you ever pray to God?" some of you would perhaps answer: "No; I have never been taught," or, I do not know what to say to Him." Others might say, "I am not old enough:" others, perhaps, "Why should I? it makes no difference; things happen just the same;

or,

"He knows what I want better than I can tell Him; so it is useless to say anything about it to Him." But many would say, "Yes; I never forget to say my prayers night and morning."

I should like to say a few words in reply to all these answers. First, let us think what prayer is. It is speaking from our hearts to our Heavenly Father. Often, when we are feeling very strongly, our hearts seem to speak to Him, even though our lips say no words; that is still prayer, though what is generally meant by prayer, is speaking to Him in words.

And some of you think you cannot pray, because you have never been taught. Do not think this. You can pray it is not difficult to pray to God; if, when you pray, you really think of Him, and of what you want Him to do for you. Never mind the words, if only your heart is in earnest, and humble, and serious. If you wanted bread of your earthly father, you would say to him, "Oh, give me some bread, if you please, father :" and this is the way the greatest of teachers has taught us all to pray," Give us this day our daily bread." You may pray indeed, as I said before, without speaking any words with your lips. If you have a feeling in your heart which rises up towards God, and thanks Him, or asks anything of Him, that feeling is a prayer. If in the morning, you say in your heart, Father, I thank Thee, that I awake again to see this pleasant light," that is a morning prayer. If, as you lie down at night, you your heart, Father, keep with me this night," that is

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