THE USEFUL CHRISTIAN.

To be useful is not only the urgent duty, but the glorious privilege of every believer. As it is possible, however, to desire to be useful without knowing how to be so, let me briefly suggest the following method. may be useful,

You

By your example.-Without exhibiting this in the first instance, all your other exertions will be utterly useless.

Your own example sets a seal to your sincerity, and gives a weight to every counsel you may offer. You then become a living epistle, that may be known and read of all men; and who does not know that men are even more deeply impressed by living epistles, inscribed by the Spirit of God, than by epistles written only by pen and ink?

By conversation. Few men

were

more blessed in the conversion of souls than the celebrated Harlan Page. Yet he was not a minister, but a man in the common rank of life. Now, by what instrumentality did he accomplish so much good? It was simply by conversing earnestly with all whom he met on the great concerns of the soul. Go, in a similar spirit, and do likewise, and you shall be alike useful.

By correspondence.-There are a few who do not write to some friends; but how many are there who write without any right or serious aim! They write about the news of the day, but say nothing about the news of salvation. If you wish to be useful, make it a rule never to let a letter pass from your hands without containing something savouring of the truth, and leading to Christ.

By contributions.-It has been well remarked, "Numerous channels are now opened up in the providence of God, through which we can carry our Christian influence, not only over our own land, but to the most distant and degraded spot on earth. Our charities can take wing, and light upon every place, where we think they are most needed." In such channels let your money freely flow; for in no way can you be more eminently useful, if with your money you give the prayers of faith.

By distribution of Tracts.-It is impossible to tell the amount of good which has been done in this way. The instrumentality may be humble, but

not the less to be valued; for sinners innumerable have thereby been led to the saving knowledge of Jesus. Some of the most eminent pastors of the church have been converted by tracts. Give them in faith; and many are the sheep and lambs whom you may be made instrumental in leading to the fold.

HE IS A CHRISTIAN.

HE IS A CHRISTIAN! Then he is a man of truth. Upon his word you may implicitly rely. His promises are faithfully fulfilled. His representations he believes to be scrupulously exact. He would not hazard his veracity upon a contingency. "He that speaketh truth sheweth forth righteousness." "He sweareth to his own hurt and changeth not.”

HE IS A CHRISTIAN! Then he is an

honest man. He had rather wrong himself than wrong his neighbour. In whatever business he may be engaged, you may be sure that his dealings will be honourable and upright. "Provide things honest in the sight of all men." "The way of the just is upright

ness.

the

HE IS A CHRISTIAN! Then he is an humble man. He thinks of his own infirmities, acknowledges his dependence upon God, and regards wealthiest and poorest of his brethren as men, objects of his Redeemer's interposing love, and worthy of his attention and interest. "God giveth grace to the humble." "He that humbleth himself shall be exalted."

HE IS A CHRISTIAN! Then he is a kind man. He feels interested for his neighbours, and has ever a pleasant word for those he meets. He strives to promote the welfare and happiness of those with whom he is associated. His generous heart delights in diffusing enjoyment. "The law of kindness is in his tongue." "To godliness add brotherly kindness."

HE IS A CHRISTIAN! Then he is charitable. He is prompt to attribute right motives rather than wrong to others wherever it is possible. Knowing his own liability to err, he will regard with a charitable heart the failures of others, and will be more ready to reclaim and restore than to censure them. "Bear ye one another's burdens, and so fulfil the law of Christ." "Charity suffereth long, and is kind.”

HE IS A CHRISTIAN! Then he is forgiving. Wrong does not rankle in his heart, craving for revenge. The forgiving word is ready upon his lip, for his most implacable enemy. "If ye forgive not men their trespasses, neither will your Heavenly Father forgive your trespasses.' "Even as Christ forgave you, so also do ye."

HE IS A CHRISTIAN! Then he is benevolent. He feeds the hungry, clothes the naked, ministers to the sick. Human distresses touch his heart and open his hand. The spiritual maladies of mankind excite his commiseration, and to relieve and remove them, his influence and property will be cheerfully contributed. "Freely ye have received, freely give." "Whoso

hath this world's goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him!

HE IS A CHRISTIAN! Then he is a man of prayer. He lives in communion with God, for thus only can the life of Christianity be derived or preserved in the soul. "In every thing, by prayer let your requests be made known unto God." "When thou prayest, enter into thy closet."

HE IS A CHRISTIAN! Then will he cherish and cultivate in his relations to God, and in his intercourse with men, "whatsoever things are true, honest, just, lovely, of good report."

But suppose a professor of religion does not exhibit or strive to cultivate these lovely characteristics. Then he is no Christian!

THE PRAYER WAS TOO LONG. WELL, that is a fault. We have no model in the Bible for a long prayer. The longest recorded is that of Solomon, upon the momentous, special occasion of the Dedication of the Temple. The deliberate offering of this would scarcely occupy eight minutes. One of the shortest, that of the publican, "God be merciful to me a sinner," may be offered in one breathing; and it was heard and answered. 66 Lord, save, I perish," and "Lord, help me," are patterns of earnest, effectual prayer. Earnestness utters its desires directly, briefly, even abruptly. We are not heard because of "much speaking."

The prayer was too long. It is certainly difficult for us to concentrate

our thoughts with the intensity that devotion requires, for a long time, or to maintain without weariness the proper attitude of prayer. Remembering this, he who leads publicly in prayer, representing not simply his own desires, but those of the congregation, should go no farther that he may reasonable hope to carry with him their thoughts and devotions. All beyond this, if it be sincere, is private prayer, and should be uttered in the closet; if it be not sincere, it is hypocrisy.

The prayer was too long. Perhaps the good brother did not know it. In the self-forgetfulness of devotion perhaps he took "no note of time." As the prayers of the social meeting are generally too long, he was but extending a bad custom. Now, if you were kindly to mention it to him, not complainingly, but as though you really desired to promote his usefulness and influence, might it not have a good result? Just try it, and if he is a reasonable Christian he will thank you for it.

The prayer was too long. Perhaps your own heart was not in a proper frame to sympathize with the devotions. You did not pray in private before you came to the public meeting, and consequently you wanted a praying spirit. There was then but little fellowship of spirit between you and the brother who sought to express what ought to be your desires; and if his heart was warm and yours cold, it is no wonder you thought the prayer too long.

The prayer was too long. Was there any preaching in it? Sometimes brethren aim to instruct the congregation, and substantially turn their prayers into exhortations, or statements of doctrine. I think in all such cases, it would greatly add to the interest and profitableness of the meeting if a division were made, and the things that differ were separated.

The prayer was too long. Was it formal and heartless, without unction and earnestness? Did it seem as though the brother prayed merely because he was called upon, without appearing to have any special errand to the throne of grace? Did he seem to pray merely to fill up the time, or to perform his part in the prescribed routine of service? Was it the same old stereotyped prayer, which he always offers, as though circumstances never changed, and our wants and supplies were always the same? If it were so, then

The territory of Moab lay south of the Arnon, and yet these "plains" are obviously to the north of that river, "by Jordan near Jericho." This is accounted for by the fact that the Moabites had formerly possessed territories to the north of the Arnon, from which they had been driven out by the Amorites, the defeat of whom, under their king Sihon, by the Israelites, threw all the fine tract of country between the Arnon and the Jabbok into their possession, forming their first conquest of territory. The "plains of Moab," although on the north side of the Arnon, then, retained the name of the occupants previous to the Amorites. As the Israelites did not go over the Jordan while Moses lived, and Mount Nebo was the most advanced station in his lifetime, we are of course to understand the indication, "by Jordan near Jericho," in the general sense of neighbourhood or vicinity. Burckhardt, with a fair degree of probability, assigns the denomination to a considerable plain which

occupies the greater part of the country between Mount Nebo and the Arnon, and which is enclosed between it and a small river called the Wale. This tract is now called El Koura, a term often applied to plains in Syria. The soil at present is very sandy and unfertile. The Wale joins the Arnon at about two hours' journey from the Dead Sea.

ASHTAROTH.

"All the kingdom of Og in Bashan, which reigned in Ashtaroth and in Edrei, who remained of the remnant of the giants; for these did Moses smite, and cast them out," Josh. xiii. 12.

Ashtaroth, one of the capitals of Bashan, derived its name from the Syrian Venus, whose worship was very prevalent in Syria and the neighbouring regions. It is sometimes called Ashtaroth-Carnaim; the adjunct signifies "the two-horned," the goddess being sometimes represented, like the Egyptian Isis, horned, or with the horned moon. In time, the "Ashtaroth" was dropped; it was called simply Carnaim and Carnion, as in the books of Maccabees (1 Mac. v. 26, 43, 44; 2 Mac. xii. 21, 26), and, in Jerome's time, Carnea. It was then a considerable town. The place is now called Mezareib, and is the seat of the first castle (built upwards of three centuries since) on the route of the pilgrim caravan from Damascus to Mecca. The castle contains the storehouses of provisions for the caravan, upon the roofs of which are built sixteen or eighteen mud huts for the peasants who cultivate the neighbouring grounds. There are no houses beyond the precincts of the castle. Near it, on the north and east, are a great number of springs, whose waters collect at a short distance into a large pond or lake, in the midst of which is an island. The water is excellent, and clear as crystal, abounding in fish. Near this lake there are many ruins of ancient buildings.

BOOKS FOR THE FIRE.

Young readers, you whose hearts are open, whose understandings are not yet hardened, and whose feelings are neither exhausted nor incrusted by the world, take from me a better rule than any professors of criticism will teach you. Would you know whether the tendency of a book is good or evil, examine in what state of mind you lay it down. Has it induced you to suspect that what you have been accustomed to think unlawful, may, after all, be innocent, and that they may be harmless which you have hitherto been taught to think dangerous? Has it tended to make you dissatisfied and impatient under the control of others; and disposed you to relax in that self-government without which both the laws of God and man tell us there can be no virtue, and consequently no happiness? Has it attempted to abate your admiration and reverence for what is great and good,

and to diminish in you the love of your country and your fellow-creatures? Has it addressed itself to your pride, your vanity, your selfishness, or any other of your evil propensities? Has it defiled the imagination with what is loathsome, and shocked the heart with what is monstrous ? Has it disturbed the sense of right and wrong which the Creator has implanted in the human soul? If so-if you have felt that such were the effects that it was intended to produce, throw the book into the fire, whatever name it may bear on the title-page. Throw it into the fire, young man, though it should have been the gift of a friend; young lady, away with the whole set, though it should be the prominent furniture of a rosewood bookcase. -Southey.

BE KIND TO THE OLD.

Be kind to those who are in the autumn of life, for thou knowest not what sufferings

they may have endured, or how much it may still be their portion to bear. Are they querulous or unreasonable? Allow not thine anger to kindle against them-rebuke them not, for doubtless many and severe have been the crosses and trials of earlier years; and perchance their dispositions, while in the spring-time of life, were more gentle and flexible than thine own. Do they require aid of thee? Then render it cheerfully, and forget not that the time may come when thou mayest desire the same assistance from others, that now thou renderest unto them. Do all that is needful for the old, and do it with alacrity, and think it not hard if much is required at thine hand, lest when age has set its seal on thy brow, and filled thy limbs with trembling, others may wait upon thee unwillingly, and feel relieved when the coffin-lid has covered thy face for ever.

The old must soon pass from this to another world. Is it to a world of bliss? Then, though they may have much to cheer them through the remnant of their pilgrimage, be kind to them, for they have sorrows to endure; they have yet to pass through "the valley of the shadow of death." Is it a world of woe to which they are hastening? have they no hope of heaven? - Then be doubly cautious how thou addest a single drop to a cup already full; for surely they have enough to bear, if their prospects for both time and eternity are shrouded in gloom.

ANECDOTE OF DR. BALDWIN.

An interesting incident, relative to this much esteemed minister of the Gospel, was recently related to us. It is well known that Dr. Baldwin was unusually happy and impressive in his administration of the ordinance of baptism. On a certain occasion, while he was engaged in baptizing the Rev. Daniel Merrill, of Sedgwick, Maine, U.S., a dog, belonging to the candidate, on seeing his master going "down into the water," leaped into the river, much to the merriment of a large concourse of boys, who had assembled as spectators to this Christian ordinance. The doctor, on observing the dog swimming toward him, and noticing the effect it had produced on a portion of the promiscuous assemblage, lifted up his hands, and exclaimed in an extremely touching and affecting manner," Oh, that I loved my Master, as that affectionate creature loves his." whole current of merry feeling was at once changed, as by an electric shock.

RELIGION OF THE HANDS.

The

"I am bringing up my daughter," said Lord Byron, "in a Catholic convent; for if she is to have any religion, I desire that she may have her hands full." How well does this random sneer characterize the religion of which he speaks. It is a religion which gives full employment to the whole man, except the essential part of him. It employs the feet in pilgrimages and processions, the knees in genuflexions, the hands in crossing, the tongue in Pater Nosters and Ave Marias, the lips in kissing the toes of marble apostles and the shrines of pictured saints; it occupies the eye with the pomp and circum

stance of imposing exhibitions, the ear with its solemn anthems and misereres, and the imagination with the terrors of purgatory; but it leaves the understanding groping in a darkness which it has no disposition to dispel, and the heart weltering in a corruption which it has no means to eradicate.

THE ATONEMENT.

I know, I feel, that I have no righteousness of my own, whereon I would dare to depend for eternal happiness. If God should enter into judgment with me, what would become of me? But blessed, for ever blessed, be the adorable mercy of God, which has provided a sure place of refuge for guilty man! The atonement of Jesus Christ is the foundation of my hope, peace, life, and happiness.... Oh! my dear friends, an interest in the atonement of Christ, and a participation in the graces of his Spirit- these constitute a Christian!. these cheer and strengthen the heart!-these glorify God!these entitle and qualify us for heaven!Schwartz.

A WAY FOR REACHING BACKSLIDERS.

A general agent at the West, speaking in reference to the adaptation of colportage to his field, says, "This enterprise for the West, especially when connected with home or domestic missions, is just the thing for scattered professors of religion. It is just the thing for backsliders. I believe that if those in the West who were once professors, but now cover their light under a bushel, being identified with no church here, were located together, there would be more of them than the whole colporteur force of my field would be able to visit once in twelve months. And if any part of the people need faithful fireside labour, and the home influence of Baxter, Doddridge, Bunyan, etc., more than another, these are they."

NEGRO WIT.

There is a tradition that one of the old esquires, in Malden, Massachusetts, U.S., had a slave who had been in his family until he was about seventy years of age. Perceiving that there was not much more work left in the old man, the esquire took him one day, and made him a somewhat pompous address, to the following effect: "You have been a faithful servant to me and my father before me. I have long been thinking what I should do to reward you for your services. I give you your freedom!-you are your own master; you are your own man!" Upon this, the old negro shook his grizzly head, and with a sly glance, showing that he saw through the master's intentions, quietly replied, "No, no, massa; you eat de meat, and now you must pick de bone."

LESSONS OF HISTORY.

In the final breaking-up of the Roman Empire of the West, in the fifth century, when the central government became weak and powerless, through abounding corruption of manners among the people, and relaxation of discipline in the army, then the long

subjected but not fused "nationalities" rose up, and with the vigour of a partial civilization, derived from Rome, gave the most fatal blows of all to the gorgeous but now tottering throne of the Cæsars. What lessons history teaches! But, alas! she often teaches in vain. No power that is not founded in right, in justice, in benevolence, can endure. This great truth the history of this world has been proclaiming in tones of thunder for six thousand years. But when will men open their ears and hear?

LEGH RICHMOND AND HIS POPULAR NARRATIVES.

It was in the Isle of Wight that the scene is laid of his popular tracts, which have been widely diffused in various parts of the world. His Dairyman's Daughter resided at Areton, a village six miles distant from Brading, where he was in the habit of occasionally visiting her, by particular request, during her last illness. Her name was Wallbridge. His Negro Servant lived in the family of an officer in the neighbourhood. His Young Cottager was one of his Sunday-school children at Brading, and the first-fruits of his ministry in that parish. We take this opportunity of putting upon record Mr. Richmond's solemn assurance that these tracts contain nothing but genuine and unexaggerated fact.

ANECDOTE OF PATRICK HENRY.

When the celebrated Patrick Henry, of Virginia, U.S., was near the close of life, and in feeble health, he laid his hand on the Bible, and addressing an old friend who was with him, "Here is a book," said he, "worth more than all others, ever printed; yet it is my misfortune never to have read it with

proper attention and feeling till lately." About the same time, he wrote to his daughter, "I hear it is said the Deists have claimed me. The thought gives me far more pain than the appellation of Tory, for I consider religion of infinitely higher importance than politics; and I find much cause to reproach myself that I have lived so long, and given no decided and public proof of my being a Christian."

SURMISE WITH CHARITY.

A kind-hearted lady was once reproved quite sharply by her friend for giving money to a stranger, who seemed to be very poor, when he asked for charity in the streets of Boston. 66 Suppose he spends that money for rum?" said the censorious and suspicious friend. The quick and noble answer was, "If you must suppose' at all, why not 'suppose that he will spend the money for bread? Why suppose what is evil about one of whom you are at liberty to suppose what is good and noble?" That lady had the true Christian spirit.

BENJAMIN WEST, AND JOHN
QUINCY ADAMS.

Sir Benjamin West attributed his eminence to the sweet kiss of encouragement his mother gave him when he showed her his first rude attempt at drawing; and it is stated that John Quincy Adams, through his long and eventful life, never omitted that beautiful little prayer his mother taught him when a child:

"Now I lay me down to sleep,

I pray the Lord my soul to keep;
If I should die before I wake,
I pray the Lord my soul to take."

INCREASE IN THE STRENGTH OF THE NATION.

In 1821 the number of males in Great Britain under twenty years of age, and the number above twenty, were nearly equal. The census of 1851 reveals a very different state of things. The increase in the young population (under twenty) since the year 1821 has been rather more than 2,500,000; the increase in the adult population (above twenty) has been more than 4,000,000. The males at the soldier's age, from twenty to forty, amounted to 1,966,664 in 1821, and to 3,193,496 in 1851; the increase in thirty years is equivalent in number to a vast army of more than 1,200,000 men. While the population under twenty increased thirty-seven per cent., the population between twenty and forty increased sixty per cent. Assuming, as may fairly be assumed, that the population under ten years, and the great bulk of the population of the age of seventy and upwards, are chiefly sustained by the industry of the po

pulation living in the middle period of life, extending from the age of twenty to the age of sixty, it will be found that in 1851 the 6,367,991 persons of the middle age sustained 4,355,166 children and old persons, or sixtyeight per cent. of their own number; while in 1851 only 5,797,295 ineffectives by age (fifty-seven per cent.) were sustained by 10,082,296 of effective population. Tested by these facts, the strength of the nation has increased faster than its numbers.-Census Report.

EQUALITY AND DISPARITY OF AGE OF HUSBAND AND WIFE. The cases in which the husband and wife are precisely of the same age must be of rare occurrence; but the number of cases in which the husband and wife were born in the same year is considerable; and in 3,202,974 pairs, the ages of 1,229,008 pairs fall in the same quinquenniad, 1,954,519 in the same decenniad, and 2,574,952 (or fourfifths) in the same vicenniad. Women of the