master.

In every place, in every company, day or night, God's eye is upon you; therefore strive to approve yourself to his eye, wherever you may be.

Three feet in the cradle, and seven in the grave, are sufficient for every one born into the world; but nothing will satisfy them between, unless they have found the Friend of sinners.

All we can call our own when we come to die is what we have given away from love to Jesus. Therefore redouble thy diligence.

If you wish to reach the mountain, it will not come to you, so you must go to it. Thus, if you cannot bring your condition to your mind, you must bring your mind to your condition.

When you receive your salary, your allowance, or your wages, take all to God first, and acknowledge him as the giver. Thank him for giving you health and talent to earn it; ask the guidance of his Spirit upon its outlay; and set apart the firstfruits, namely, a certain sum to be used in his service.Prov. iii. 8, 9.

ANECDOTE OF FLETCHER.

young Wesleyan minister, receiving his first appointment to the circuit which included the town of Madeley, at that time favoured by the ministerial labours of the Rev. John Fletcher, was directed, on reaching Madeley, to inquire for Mr. Fletcher's residence. On riding up to the house, he called or knocked, when an elderly servant, as he supposed, in ordinary clothing, met the

summons.

AN AFFECTING INCIDENT. Dr. Livingston, the African discoverer, relates the following incident, which occurred to one of the party of Makololo, whose faithful services had been to him of so much value through his perilous journey from the interior of the continent to the sea-coast:

Anxious to bring one of his companions with him to England, that he might convey back to his countrymen in the interior of Africa a good report of English civilization and Christianity, Dr. Livingston made his selection. But the issue was most affecting. When this Makololo stranger reached Quil. lemane he was sufficiently surprised at the marvellous novelties that there surrounded him. The sea, then tossed by a tempest, which prevented the ship of war, awaiting Dr. Livingston's arrival, from approaching the shore, filled him with amazement. And when, at length, the "Frolic" hove in sight, although the waves were still running high, they put off to her in a boat. The Makololo, of course, accompanied his friend; but as the boat rose and sank with each billow, he turned to Dr. Livingston, and with a look and a tone indicative of no ordinary excitement, not unmixed with alarm, said, "Is this the way you go?" Though repeatedly assured that they were approaching the ship, he often renewed the question. At length they were on board, and set sail for the Mauritius. But the strain put upon the mind of this untutored African by the novelties which, in rapid succession, filled him with wonder or fear, proved too much for his faculties; and when, on entering the harbour of St. Louis, he saw a steamer in motion, reason reeled, and, in a fit of temporary insanity, he flung himself into the sea and perished.

FRUITS OF GRACE.

One of the communicants at Kent, Sierra Leone, had been caught, fettered with chains round his neck and waist, and manacles on his hands and feet, violently separated from his little sister, whom he ardently loved, and sold into slavery. But, after he became a Christian, he declared that there was nothing he so much longed for as the conversion of the man who sold him into slavery. His pity for him was so great, that when occupied with these thoughts he could not sleep for whole nights.

A Syrian Christian was reclaimed from a most degraded course of life, by the blessing of God on the labours of the missionaries of the Church Missionary Society in Tinnevelly, India. He soon commenced preaching the Gospel with a zeal and boldness seldom witnessed in a native. He went from place to place; and, on one occasion, as he was preaching, a Syrian became so incensed, that he went out, and procuring a knife, returned, and stabbed the preacher to the heart. Curiathe (that was the preacher's name) put up a prayer to God not to lay this sin to the murderer's charge, and fell down dead. PROTESTANTISM

ΑΝ GENT FAITH.

INTELLI

"Straws show which way the wind blows."

A little incident may be the token of the

feeling of a whole community. Let such an incident show what public sentiment is in Syria in regard to the character of Protest

ants:

A Moslem hand-organ grinder recently visited Aleppo in his travels, having, as usual, a puppet-show of dancing figures upon his organ. The various classes and trades were represented among his figures, and the crowd were scrutinizing them one after another, and asking questions about them, when one figure was discovered of a man with a book in his hand, which he was diligently perusing. "Who is that?" was the cry. "Why, that is a Protestant, to be sure. Don't you know?" was the answer.

The shout of approval with which this was welcomed, and the currency which has since been given to it in the city, show that the impression is a universal one, that Protestantism is a studious, intelligent faith; and there would be but one voice as to what is its book-the Bible.

EPHESUS IN RUINS.

To the church in Ephesus it was written, nearly eighteen hundred years ago," Remember from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of its place, except thou repent," Rev. ii. 5. The candlestick was removed, and the site of the city can now only be recognised by its ruins. A recent traveller in Asia says:

"A more thorough change can scarcely be conceived than that which has actually occurred at Ephesus. Once the seat of active commerce, the very sea has shrunk from its solitary shores; its streets, once populous with the devotees of Diana, are now ploughed over by the Ottoman serf, or browsed by the sheep of the peasant. It was early the stronghold of Christianity, and stood at the head of the apostolic churches of Asia. It was there that, as St. Paul says, 'the word of God grew mightily and prevailed.' Not a single Christian now dwells within it! Its mouldering arches and dilapidated walls merely whisper the tale of its glory; and it requires the acumen of the geographer, and the active scrutiny of the exploring traveller, to form a probable conjecture as to the very site of the first wonder of the world!'"

"Yes, my Lord."

"Oh, that makes a great difference. Give her fifty francs, then, and thank her for coming."

POWER OF THE GOSPEL.

Peter Links, a Namacqua, was the brother of Jacob Links, who was murdered when on a journey into the country with Mr. Threlfall, the Wesleyan missionary. After we heard of his brother Jacob's murder, Peter, when speaking on the subject, said, "Oh, that I could find the murderer who took away my brother's life! I would not care what distance I might have to travel; I would not mind any exposure, fatigue, or danger; I would not care what expense I might incur, if I could only lay hold of that man." Being aware that men in their savage state cherish an indomitable spirit of revenge, but believing Peter to be a decidedly pious character, was a little astonished at his language, and rather hastily inquired, "Well, supposing you could find the man, what would you do to him?" "Do to him?" said Peter; "Mynheer, I would bring him to this station, that he might hear the Gospel, and that his soul might be converted to God."-Shaw's Memorials of South Africa.

AN EXAMPLE.

Cyrus had taken the wife of Tigranes, and asked him what he would give to save her from servitude. He replied, all that he had in the world, and his own life into the bargain. Cyrus, upon this, very generously restored her, and pardoned what had passed. All were full of his praises upon this occasion, some commending the accomplishments of his mind, others those of his person. Tigranes asked his wife whether she did not greatly admire him.

I never looked at him," said she. "Not look at him!" returned he; 66 upon whom, then, did you look?"

"Upon him," replied she, "who offered his own life to redeem me from slavery."

This charming example should be copied into our behaviour in the house of God, where we should behold and contemplate the beauties and perfections of that blessed Person alone, who actually did give his life a ransom for all.-Bishop Horne.

SPIRITUAL GIFTS.

"He hath led captivity captive: he hath received gifts from men." To what end is this glorious theatre, as it were, prepared, and all this preparation made, all men being called to the preparation of it? It was to set out the greatness of the gift he would bestow, and the glory of the work which he would effect. And this was to furnish the church with ministers, and ministers with gifts for the discharge of their office and duty. And it will one day appear that there is more glory, more excellency in giving one poor minister unto a congregation, by furnishing him with spiritual gifts for the discharge of his duty, than in the pompous instalment of a thousand popes, cardinals, or metropolitans. The worst of men, in the observance of a few outward rites and ceremonies, can

do the latter; Christ only can do the former, and he is ascended up on high to that purpose.-Owen.

THE LIBERTY OF PROTESTANTISM.

It is not incorrect to say that Luther has been the restorer of liberty in modern times. If he denied it in theory, he established it in practice. If he did not create, he at least courageously affixed his signature to that great revolution which rendered the right of examination lawful in Europe. And if we exercise in all its plenitude at this day this first and highest privilege of human intelligence, it is to him we are mostly indebted for it; nor can we think, speak, or write, without being made conscious at every step of the immense benefit of this intellectual enfranchisement. To whom do I owe the power of publishing what I am now inditing, except to the liberator of modern thought?-Michelet's Life of Luther.

MONITORY MAXIMS.

It is impossible for a man to be made happy by putting him into a happy place, unless he be first in a happy state. Whicharte.

The way of every man is declarative of the end of that man.-Cecil.

In matters of conscience, first thoughts are best; in matters of prudence, last thoughts are best.-Robert Hall.

Be not busied in inquiring after other men's businesse; he that mindes the doing of his own businesse, will find businesse enough to do.-Ralph Venning.

Christ's law sufficeth by itself to rule Christ's church; that a Christian man, well understanding it, may hence gather sufficient knowledge during his pilgrimage here on earth.-John Wickliffe.

Virtue is nothing but voluntary obedience to truth; and sin nothing but voluntary obedience to falsehood.-Dr. Dwight.

A HYPOCRITE.

A hypocrite neither is what he seems, nor seems what he is. He is hated by the world for seeming a Christian, and by God for not being one. On earth he is the picture of a

saint, but in eternity the paint shall all be washed off, and he shall appear at the judgment in his own colours and deformity.

THE WISE COURSE.

We should embrace Christianity; for a just and benevolent Being will never punish us for believing what there is so much reason to believe. So that we run no risk by believing it, even if it be false; but a dreadful one by rejecting it if it be true.

ILLUSTRATIONS.

God's children are like stars, that shine brightest in the darkest night; like gold, that is brighter for the furnace; like incense, that becomes fragrant by burning; like the camomile plant, that grows fastest when trampled on.

TIME FOR REFLECTION.

When the multitude applaud you, seriously ask what evil you have done; when they censure you, what good.

THE DEVIL'S PROPERTY.

The sinner is the devil's mill, always grinding; and Satan is careful ever to keep the hopper full.

THE BETTER COURSE.

It is better to go with the few to heaven, than with the multitude to hell, and so be lost for the sake of company.

TEMPTATIONS.

Satan's fiercest temptations are usually directed against the most gracious heart; he is too crafty a pirate to attack an empty vessel.

THE DIFFERENCE.

Wisdom prepares for the worst, but folly leaves the worst for the day when it comes.

GOD'S WAY.

God never makes us what we should be, without first making us know what we are. A LOSS.

A lost affliction is an immense loss.

IN these days of ours it is salutary for the Christian Church to look back at the noble army of Witnesses and Confessors presented in the page of history. Among the earliest and the best of them was Augustine, who still shines like a star of the first magnitude. None had so clear and Scriptural views of the Gospel of Christ. He was,

beyond all dispute, the Calvin of the First Centuries. In addition to Gospel doctrine generally, he not only taught but exemplified the great doctrine of Regeneration. Nothing on this subject has come down from antiquity so full, explicit, interesting, instructive, and Scriptural. Passing over the dark chronicle of his travels and transgres

sions, we follow him to Rome, where he looked for truth, happiness, and glory, but in vain.

Rome offered nothing to Augustine's ambition. It promised much while he was yet at Carthage, but when fairly domiciled within its gates, he wished himself elsewhere. Its amusements had no fascinations for his mature years and gloomy moods; the honours he had anticipated lagged in the distance; the students, if less boisterous than the Carthaginian youth, were more dishonourable in refusing to pay their master's stipend; sickness, too, upon his first arrival, had nearly laid him in the grave, and had thrown him again among the Manichees, who secretly abounded in Rome. He did not conceal his disbelief in their fables, yet, despairing of finding anything better, listlessly yielded himself to their guidance. With the academic philosophers, he half concluded that "man ought to doubt everything, and that no truth can be comprehended by him," and thus contented himself, like a child that has lost its way, and, weary with the search, lies down to willing slumber.

He had a friend in Rome named Alypius, whom, in previous years, he had misled to the Manichean faith, and who now in turn held him. Alypius was a native of Thagaste, and the son of a citizen of rank. He had studied under Augustine both at Thagaste and Carthage, and, attracted by his kindness and learning, had formed a strong attachment to him, which was fully returned. His removal to Rome, in order to study law, had separated them. At the time of Augustine's arrival he was assessor to the Court of the Italian Treasury, and in his public duties exhibited a virtue as admirable as it was rare. Says Augustine, "His character was tried not only with the bait of covetousness but with the goad of fear. There was at that time a very powerful senator, to whose favours many stood indebted, and whom many feared. He would needs do, by abuse of power, what by the laws was not allowed. Alypius resisted him; with all his heart scorned his bribes and trampled upon his threats, while all wondered at so unwonted a spirit, which neither desired the friendship nor feared the enmity of one so great and so mightily renowned for innumerable means of doing good or evil.

The very judge in whose court Alypius was, dared not openly refuse this senator, alleging that Alypius would not allow him to do as the senator wished."

Augustine was honoured by the friendship of such a man. Alypius, like Augustine, was a sincere searcher after truth; and in order that they might pursue it together, he was ready to leave Rome when it was his friend's interest to do so. The authorities of Milan sent to the prefect of Rome to furnish that city with a Professor of Rhetoric. Augustine obtained the appointment through the influence of friends, and, accompanied by Alypius, he left Rome without any regrets. At Milan he was received by the famous Ambrose, a man of great piety and eloquence. The warm welcome extended by Ambrose at once awakened a reverential and affectionate regard in Augustine, and disarmed him of his prejudices against a widely-known expositor of the Christian faith. Augustine, as a Manichee, had long before decided that truth was not to be found in the Law and Prophets. When, therefore, he listened to the public teachings of Ambrose, it was with no expectation of being enlightened; he merely desired to test the eloquence of the famed preacher-to study his style as an artist studies the work of a master. But while Augustine opened his heart to admit "How eloquently he spoke," there also entered, "How truly he spoke." The explanation of pas sages that had before been mysterious gradually manifested to him that the Scriptures were capable of defence; yet much remained in regard to the nature of God which he rejected in favour of the philosophers. Augustine was slow in his decisions and unprejudiced in his judgment. As the silver vail of eloquence had not concealed the deformity of a false philosophy from his discerning eye, neither was it now so dazzling as to blind him to a partially revealed outline of beauty. He acknowledged only as much as he could distinctly trace, and patiently applied himself to the perception of the rest. His close attendance upon the public instructions of Ambrose at length had the effect to release him wholly from the Manichean creed, though not yet from the notions of other systems of philosophy.

While his soul was thus slowly

feeling its way to light, his mother added her presence to the prayers which she had never ceased to offer, and which, unperceived by her human vision, were being answered in the very separation she had so bewailed. Accompanied by her younger son, she heroically set out on her long journey from Carthage to Milan, to join Augustine. The ship in which she sailed from Africa was so endangered by storms that even the hardy mariners despaired of ever seeing land again. Monica had no fear in all the perils of the voyage, and comforted the sailors by her prayerful confidence in God, and assurances that her safe arrival had been revealed to her in a vision. She reached Milan in safety. Her greatest joy in a reunion with her son was the finding him no longer a Manichee: but its tumult was subdued when she remembered that although "rescued from falsehood, he had not yet attained the truth." Her reply to the happy assurances of his release from an abhorred sect was full of the calm confidence and faith which was peculiar to her piety: "I believe in Christ," said she, "that before I depart this life I shall see you a believer."

Monica hastened to listen to the good man whose kindness and clear expositions of Scripture had contributed so much to Augustine's rescue. For this "she loved him as an angel of God, and hung upon his words, praying always for the fountain of that water which springs up into life everlasting." He observed her constant attendance at church, her fervent piety and good works, and congratulated Augustine upon possessing such a mother.

Neither his mother nor the pastor knew the troubled workings of Augustine's unbelief. A mutual confidence existed between himself and his two friends Alypius and Nebridiusthe three longing alike to attain to true wisdom, yet not knowing where to find it. Now they entered the dwelling of Ambrose to make known to him their perplexity, "for no man was forbidden to enter, nor was it his wont that any who came should be announced to him;" but he was too deeply absorbed in study to observe their entrance, and they were unwilling to interrupt him. After sitting long in silence, they returned again to their

VOL. XIV.

accustomed pursuits-Nebridius to the quiet studies of his country house, Alypius to the judgment-hall, and Augustine to his pupils and to the unsatisfying honours which, as a professor, were conferred upon him. One day, when about to recite a panegyric of the emperor, a jocose and joyous beggar attracted his attention, as he passed through the streets with his two friends. Augustine envied the beggar who could so easily find happiness with a few pence, while he toiled for the same, but found only care and self-reproach. "I go to utter lies, and those who applaud me know I lie," said he to his friends. "I plot in fear for a temporary joy, which he attains by a begged pittance. Yet I would not exchange my learned misery for his ignorant happiness, though he is beyond me in that by fair wishes he has gotten wine, and I by lying am seeking for empty swelling praise.

Thus the three friends bemoaned together the unsatisfying nature of ambition and the baffling of all their out-reachings after permanent happiness. Philosophy will not give it me, Augustine might have said; Nor in office and power have I found it, Alypius could have added; Nor in riches, as the wealthy Nebridius could testify. Knowing this, they determined, with other friends, restless and disappointed like themselves, to form one household, supported from a common purse, and "live apart from the business and the bustle of men." The wealth of some of the number made the project feasible; but when completed, they found that the wives "which some had and others hoped to have" would not concur in the plan. They were obliged to abandon it; and "thence," says Augustine, “ we returned to sighs and groans, and to follow the beaten ways of the world.”

Before this, a young girl was promised in marriage to Augustine, through the efforts of his mother. The marriage was deferred two years, but he was willing to wait, for he "liked the maiden." He was not ready, however, to abandon the impure life which he had led from his youth, either for the sake of an earthly or a heavenly love. Augustine was often filled with remorse at the viciousness of his course, yet never had sufficient strength of purpose to forsake it. Although Ambrose had been

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