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there is not one amongst you to whose opinions should not feel disposed to bow with deference; but you must allow me to observe, that my attention has been engaged in this cause to a far greater extent than yours, who have all been laudably occupied in considering other important measures, of which I know comparatively little; and as I have zealously and prayerfully occupied myself, I might almost say exclusively, with this question, and consulted many of the holiest men in Britain, I may perhaps be allowed, without vanity or undue self-preference, to say, that I have made myself more fully master of it than most others. I must therefore candidly tell you, that I am resolved not to compromise, in any respect, the great principle for which I contend. I cannot consult expediency, or be influenced by any hope of obviating opposition; and if I can get one member to second the motion for the introduction of the bill as it stands, believing as I do that its provisions are in strict accordance with the Word of God, I would rather be the author of such a bill, and see it rejected, than substitute a less scriptural one, if I were sure of its being carried.' " Let it be added, that on the close of these words, one honourable member, when a slight pause took place, came forward and said, "If no one else will, I will second the motion." That one was Mr J. P. Plumptre, member for East Kent.

The bill was thrown out, but persevered in, the friends of the cause being encouraged, in 1834, by petitions from 1076 different quarters, bearing 204,413 names, as well as by a sort of by-play-not of their getting up-of bills brought in, particularly by Mr Petre and Mr Poulter, for a more "rational" law on the subject, either framed on the principle of concession, or directed merely against individual desecrations, which these honourable gentlemen were led in some quarters to believe would obtain support. All such measures were cordially aided, as steps in advance, by Sir Andrew Agnew. But they failed, to the surprise, not of him, but of their authors; one of whom, after finding himself deserted by expected friends, crossed the House, and said to him, "Well, I do believe you are right after all. A bill out and out is just as likely to be carried by these fellows as a modified one."

"The world" was generally outraged; and the press teemed with ridicule and abuse, the literature of the days of Hudibras being ransacked to revive buried scandals on Sabbath and Sabbath-mongers. "I was the song of the drunkard," was painfully realised in Sir Andrew Agnew's experience at this time, and at first he felt this much. But what he felt most keenly, as he used to say, was the quiet and gentlemanlike contempt seen in the looks and bearing of his fellow-members in the House, who did not always restrain themselves from even words of derision. All this, however, through divine grace, he thoroughly overcame, and without injury to his mild and placid temper. "Here," said he to a friend, is the last new ballad just sung under my windows: send it down to the north." Of the members too, themselves, it must be confessed, that there is no society in the world where so just and candid a judgment is, in due time, formed regarding any member as in the honourable House. Educated gentlemen, cast together night after night for six months in the year, they speedily come to know one another in the friction of committees and gossip of the kitchen and smoking-room, no less than by their public exhibitions; and no sincere, honest man need fear the final judgment of his compeers upon him-if he will only keep his temper-whatever opinions he may hold. And so Sir Andrew liberally experienced. In the expressive words of one who witnessed the whole

affair, " You would often see him, before or after a debate, in earnest discourse with a fiery opponent, trying to win him over. You know well his acceptability with every member. However he might have been opposed, all liked him-all liked the gentleman." But Sir Andrew had a higher support than this within the House. A " prayer union" of members then existed, small indeed in number, but select in character, composed of that class whose "effectual fervent prayer availeth much." A few gentleman agreed at this time to meet every evening about nine, when the debate generally languishes, in the apartment of one of their number, for the purpose of scripture-reading and prayer. On this meeting Sir Andrew Agnew was a steady attender. It would be interesting to name the other members; but with those in life this might be regarded as an undue liberty. It shall only be mentioned, that the gentleman whose rooms were consecrated to this good object was Mr Andrew Johnston, then member for St Andrews, and that among those who have since gone to their rest, were Sir Fowell Buxton, The Chisholm, Sir John Dunlop, and Mr J. H. Balfour, member for Orkney,

In every way thus the good cause progressed. The bill was, year after year, reproduced; but if it came the length of a second reading, it was at that stage | thrown out. At length, however, in 1837, on Wed nesday the 7th of June, the second reading was carried by a majority of 110 to 66, and the House thereby, for the first time, affirmed the great principle of the bill.

Now, however, the cause was doomed to a severe check. The death of King William brought the Parliament to an end, and to the new Parliament! Sir Andrew Agnew was not returned. He again stood for the county, but lost his election. Entering Parliament in 1830, and quitting it in 1837, he had fulfilled his week of years there; and, obedient to the voice of God, he returned with alacrity into private, at least unparliamentary, life, indulging in the hope that the Lord's Day Bill might fall into other hands. His chief regret was the loss of his franking privilege

the "clipping of his wings" as he termed itwhereby he was disabled from stimulating the country by his correspondence. It must be needless to add, that by no man was Mr Rowland Hill's penny' postage system more heartily welcomed than by Sir Andrew Agnew in his efforts for moral good, to which that noble scheme was ever regarded by him as mightily subservient.

In his parliamentary hopes for his bill he was disappointed. It is very grievous to think, that while several individuals in Parliament have from time to time made a sort of galvanic effort in the way of Sabbath legislation, it has neither been prosecuted with life nor based on the high principle of Scripture; for while there are men in Parliament who know the whole counsel of God and know the truth, there has been among them a certain feebleness in action, and want of that firm and systematic persistence in the advocacy of the whole truth, which characterised and rendered powerful the policy of Sir Andrew Agnew, and without which parliamentary effort may be all very amiable and praiseworthy, but must be fruitless of general good and ineffective on the country.

(To be continued.)

MISCELLANIES BY ARCHDEACON HARE. TRUE modesty does not consist in an ignorance of our merits, but in a due estimate of them. Modesty, then, is only another name for self-knowledge; that

THE PEACHES.

is, for the absence of ignorance on the one subject
which we ought to understand the best, as well from
its vast importance to us, as from our continual op.
portunities of studying it. And yet it is a virtue.
Leaves are light, and useless, and idle, and waver-
ing, and changeable: they even dance; yet God has
made them part of the oak. In so doing, He has
given us a lesson not to deny the stout-heartedness
within, because we see the lightsomeness without.
Christian prudence passes for a want of worldly
courage; just as Christian courage is taken for a want
of worldly prudence. But the two qualities are
easily reconciled. When we have outward circum-
stances to contend with, what need we fear, God
being with us? When we have sin and temptation
to contend with, what should we not fear?
leaving our defence to our own hearts, which at the
first attack surrender to the enemy, and go over at
the first solicitation.

God

Light will blind a man sooner than darkness. Are we then to pray that we may be left in darkness? O no! but beware, ye who walk in light, lest ye turn your light into a curse.

Excessive indulgence to others, especially to children, is in fact only self-indulgence under an alias. The great cry with every body is, Get on I get on! iust as if the world were travelling post. How astonished people will be, when they arrive in heaven, to find the angels, who are so much wiser, laying no schemes to be made archangels!

Unitarianism has no root in the permanent principles of human nature. In fact it is a religion of accidents, depending for its reception on a particular turn of thought, a particular state of knowledge, and a particular situation in society. This alone is a Sufficient disproof of it.

What a proof it that the carnal heart is enmity, to find that almost all our prejudices are against others! so much so indeed, that this has become an integral part of the word-Whatever is to a man's prejudice, is to his hurt. Nay, I have sometimes found it hard to convince a person, that it is possible to have a prejudice in favour of another. It is only Christian love that can believe all things, and hope all things, even of our fellow-creatures.

Friendship closes its eyes rather than see the moon eclipsed; while malice denies that it is ever at the full.

Men of the world hold that it is impossible to do a disinterested action except from an interested motive, for the sake of admiration, if for no grosser, more tangible gain. Doubtless they are also convinced, that, when the sun is showering light from the sky, he is only standing there to be stared at.

467

There are persons who would have us love, or rather obey God, chiefly because He outbids the devil.

SILENT REPROOF.

SOME years ago I was going down the James river in a steamboat, in company with several clergymen whose eyes may alight on these lines. There was also with us a judge of one of the Virginia courts, much celebrated for his eccentricity and his genius. In the course of conversation, mention was made of the Rev. John H. Rice, then lately deceased. The attention of the judge was awakened, and he related the following anecdote :

"I was crossing the James river at Osborn's in company with Dr Rice. When we reached the further side it became necessary for us to be carried ashore on the shoulders of the black ferrymen. One of these, not sufficiently careful, let my cloak drag in the water, upon which I visited him with a sudden oath. Dr Rice, who was immediately before me, and had just landed on the bank, drew up his tall figure, and turned his large speaking eye upon me, with an expression of mingled surprise and sorrow. Perceiving that he was a clergyman, I instantly begged his pardon, though he had not uttered a syllable. Your offence is not against me,' said he. The implication was obvious and affecting, and I shall never lose the remembrance of it as long as I live."-Am. Messenger.

THE PEACHES.

A FEW days ago, as a train of cars was passing the town where I live, a little boy, carrying a basket of peaches for sale, was thrown on the track, and the entire train passed over his body.

As a lady was mentioning some of the horrid details of the occurrence, her child standing at her side made only this exclamation :-" Mother! what became of the peaches?"

I felt some revulsion at this apparent want of feeling in the little girl, and was disposed to reprove her for the moral defect exhibited in her remark; but, upon further reflection, thought I might first take a beam out of mine own eye.

For how often have I read of the carnage of war, and have hurried-sometimes exultingly-over the account of slaughtered and suffering thousands, to see on which side the victory resulted! What was this but forgetting the miseries of my fellow creatures, to ask about the peaches?

How often, on hearing the death of a man of property, has my first question been-not what was his hope? or how is his afflicted family? but how much did he leave, and to whom? Was not this as inconsistent with true humanity as the little girl's first thought about the peaches?

When I heard of the famine in Ireland, and im

When will talkers refrain from evil speaking? when listeners refrain from evil hearing. At pre-mediately said to myself, "Now my crop will bring sent there are many so credulous of evil, they will receive suspicions and impressions against persons whom they don't know, from a person whom they do know in authority to be good for nothing.

I was surprised just now to see a cobweb round a knocker; for it was not on the gate of heaven.

Surely half the world must be blind; they can see nothing unless it glitters.

me fifty-fold more than I thought," and forgot to sympathise with the starving until I had run up the figures of my unexpected gain-alas! what better was I than the thoughtless child who forgot the bereaved parents in her thought for the peaches?

And when I remember how I gave myself to the business of the world, exposed my own life by land and sea, and filled my mind with no cares but for gain,

and left my soul to itself-what an infinitely greater infatuation was this blindness and insensibility than what I was too ready to reprove in the little child's indifference to every other effect of the accident than the loss of the peaches!

So when I loved the world for its mere enjoyments of sense-when I stopped not to ask whom I was injuring by my example-when I cared not for the damage I was doing to my own health-nor how I mangled the feelings of those whose happiness should have been among my very first thoughts-verily I showed more callousness than when the child thought later of the boy that was crushed than of the peaches

he lost!

And now when, as a Christian, I am calculating how little I can give, without discredit, to send the gospel abroad and build up its institutions at home; when I put my money, or time, or convenience first in my consideration, and overlook the moral, intellectual, and spiritual desolation of my fellow creatures, or let this in as an after-thought to shame me into the courage to do a little-am not I a model of inhumanity in comparison with the inexperienced child who only disregarded a dead lad when she asked about his basket of peaches?

A FUNERAL.

first had made the room of the Supper a presencechamber of the Saviour, had filled it with the glory of his ascension and mediation, and had transformed the mute elements into the almost animate witnesses to his passion and cross-became congealed and stiffened into the icy superstition, before which a perishing wafer was transmuted into a god!

THE ANNUAL RESURRECTION. As the day dies into the night, so doth the summer into the winter. The sap is said to descend into the

root, and there it lies buried in the ground. The becomes a general sepulchre; when the spring apearth is covered with snow or crusted with frost, and peareth, all begin to rise; the plants and flowers peep out of their graves, revive, and grow, and flourish. This is the annual resurrection. The corr by which we live, and for want of which we perist with famine, is, notwithstanding, cast upon the earth. and buried in the ground, with a design that it may corrupt, and, being corrupted, may revive and multiply. Our bodies are fed with this constant experiment, and we continue this present life by a succes by corrupting, are preserved by perishing, and revive sion of resurrections. Thus all things are repaired

by dying. And can we think that man, the lord of all these things, which thus die and revive for him. should be detained in death, and is never to live again? Is it imaginable that God should thus restore all things to man, and not restore man to himself If there were no other considerations but those of the principles of human nature, of the liberty and remunerability of human actions, and of natural revo

LAST week the writer was called to attend the funeral of a young man, a stranger, who had sunk rapidly under an acute disease. His parents had come with all expedition from the interior of New Hampshire, in answer to a summons from his sick-bed; but they arrived only in time to see him die. He did not recognise them, he could not speak to them. Accord-lutions and resurrections of other creatures, it were ing to his known wishes, they made arrangements for the burial of their son at Greenwood. How sad was that funeral! The minister who officiated was a stranger, the pall-bearers were strangers, the little company were strangers, and yet some were already dear to the parents because they had known the

son.

The young man had not made a profession of religion, yet there were some reasons for hope in his death. His parents having gathered together his little effects, went mourning to their home-the home of his childhood, on the border of the beautiful Winnipisiogee.

What an interest have Christian parents in the country, in the moral and religious welfare of cities! Their sons come here to find employment, to meet temptation, perhaps to fall, perhaps to die. Will not Christians in the country then, pray for our city, that it may be blessed continually with the presence of the Holy Spirit? Will they not also commend their sons who come hither to the care of some church, or minister, or Christian friend, so that when sorrow comes, they may not be among strangers ?— Independent.

TRANSUBSTANTIATION.

Ir was a saying of John Selden, that "the doctrine of transubstantiation is just like rhetoric transformed into logic." How absolutely true the saying is,

no reflective mind will need to be reminded. Volumes of ecclesiastical history are compressed into its compass; and through it, as through a glass, we may trace clearly that melancholy progress by which the piritual aspiration, the vital memory-that at the

abundantly sufficient to render the resurrection of our bodies highly probable.—Bishop Pearson.

LIVING ON THE PROMISE.

THE worthy Mr Lawrence, Mr Henry's intimat friend, when he was turned out of Baschurch, if he would have consulted with flesh and blood, having, as was said of one of the martyrs, eleven good arguments against suffering, viz., a wife and ten children. was asked how he meant to maintain them all?cheerfully replied, "They must all live on the 6th of Matthew, Take no thought for your life.'" &c. Mr Henry has noted concerning him in his Diary. some time after he was turned out, "That he bore witness to the love and care of our heavenly Father|| providing for him, and his present condition, beyond expectation. One observation Mr Henry made not long before he died, That, though many of the ejected ministers were brought low, had many chil dren, were greatly harassed by persecution, and their friends generally poor and unable to support them. yet, in all his acquaintance, he never knew, nor could remember to have heard of, any Nonconformist minister in prison for debt."-Philip Henry's Life -English Puritan Divines.

PRAY, AND THEN PREACH. Go from your knees to the chapel. Get a renewal of your commission every time you go to preach, in a renewed sense of the favour of God. Carry your' authority to declare the gospel of Christ, not in your hand, but in your heart.-Dr A. Clarke.

THE CHRISTIAN TREASURY.

469

THE RANSOMED MULTITUDE BEFORE THE THRONE. BY THE REV. WILLIAM ANDERSON, MISSIONARY TO CALABAR.

These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.”—(Rev. vii. 14.)

WHAT a dreary, dark, and desolate world would this be were it not for the Bible! But for this precious book, we would be sinning without pardon, suffering without comfort, and dying without hope! But, blessed be God, "life and immortality have been brought to light by the gospel."

Beams of light-soul-reviving light-have shone from afar, from beyond sun, moon, and stars. That light dispels the gloom which overshadows death and the grave. Reflected from the volume of revelation into the believer's soul, it enlivens and cheers him through many a trying scene in life, illumines "death's dark vale," and introduces him at length to the regions of endless day.

The thrilling passage (verses 9-17) of which our text forms a part, opens to us the celestial gates, and calls on us to contemplate the glories of the New Jerusalem. It invites us to ascend Mount Pisgah, and take a survey of the land -the goodly land—which lieth beyond Jordan. It presents to our view the blessed and glorious company of ransomed men, and women, and children, who have exchanged the perils of the wilderness for the enjoyments of paradise-the perils of the deep for the haven of endless rest -the toils of the battle-field for crowns of victory-the fatigues of pilgrimage for the joys of an everlasting home.

How refreshing to the exile of Patmos must have been this "beatific vision!" His enemies could prevent him from preaching, but they could not hinder him from praying and praising; they might deprive him of intercourse with his fellow-servants who were still in the body, but they could not intercept his communion with angels or with his glorified Master; they might cut him off from external fellowship with the Church below, but they could not interrupt his intercourse with the Church above. Let us for a little withdraw from earth's cares, and toils, and tribulations, and raise our contemplations to "Mount Zion, the heavenly Jerusalem," and "the spirits of just men made perfect." O that we may catch at least a

glimpse of what the beloved disciple beheld, and be comforted, and refreshed, and edified by the delightful words which he heard!

The blessed and glorious company of "the redeemed from among men," cannot be contemplated by us save with feelings of intense interest. For what were they once? Just what we are now-beings possessed of like passions, and feelings, and infirmities with ourselves. And are they not what we, through grace, expect erelong to be? Yea, are there not individuals in that assembly who, when on earth, were well known to us? Are there not in that blessed throng parents who taught us in our early years the way to immortality? Ministers who have proclaimed to us words of eternal life, under whose fervid eloquence our hearts have often burned within us? Brothers and sisters who have prayed with us "around our parent knee?" Children who were the light, and joy, and hope of their parents' hearts? Friends dear to us as our own souls, with whom we have often taken sweet counsel and gone to the house of God? Aged disciple! by how many human ties is your heart bound to heaven? What believer who reads these pages but feels: his affections ofttimes withdrawn from earthly objects, and attracted to friends and kindred in the skies?

In contemplating the ransomed multitude before the throne on high, our text invites us to consider their former state, their present condition, and the means by which they at tained it.

Let us then consider

I. THEIR FORMER STATE.-It was one of Tribulation, Pollution, and Danger.

1. Of Tribulation. - "These are they who came out of great tribulation." Some of them are from the lowest depths of poverty. Many a desolate widow-many a lonely orphan-many a pitiable Bartimeus-who had scarcely where to lay their heads, whose tattered garments were the sport of every breeze, who had difficulty in procuring food sufficient to keep body and soul together, and who endured hardships and privations unknown to all but themselves

are there. All is changed with them now. Many of that glorious company experienced

tion.

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bondage through fear of death." They died a thousand deaths in fearing one." While here, their language often was that of David, "O my God! my soul is cast down within me. Deep calleth unto deep at the noise of thy waterspouts; all thy waves and thy billows are gone over me."

It is through much tribulation that the children enter the kingdom.

'The path of sorrow, and that path alone, Leads to the land where sorrow is unknown; No traveller ever reach'd that bless'd abode Who found not thorns and briers on the road." Their former state was one,

2. Of Pollution. We are told that they have

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great tribulation on the bed of affliction. They were "made to possess months of vanity, and wearisome nights" were appointed them. They could adopt Job's touching language," When I lie down I say, When shall I rise and the night be gone? and I am full of tossings to and fro unto the dawning of the day. My flesh is clothed with worms and clods of dust; my skin is broken and become loathsome. When I say, My bed shall comfort me, my couch shall ease my complaint; then thou scarest me with dreams, and terrifiest me through visions, so that my soul chooseth strangling and death rather than my life. I loathe it; I would not live alway." Now, at length, "they rest in their beds, each one walking in his upright-"washed their robes." Had there been no ness." Many of that happy band have come defilement, there would have been no need of out of "great tribulation," caused by persecu- any washing." But they, like others, were From the days of "righteous Abel," defiled by sin, original and actual. Many of down to those of "Zacharias, son of Barachias, them were deeply sunk in the mire of moral who was slain between the temple and the pollution. Behold in that white-robed comaltar;" and from the days of Stephen, down to pany the once bloody Manasseh, the once that in which Antipas proved himself to be blaspheming, persecuting, and injurious Saul of Christ's "faithful martyr,”—multitudes suffered Tarsus, and many from luxurious Corinth, once much for the cause of truth and the sake of the vilest of the vile.-(1 Cor. vi. 9–11.) But Jesus. Some of them "were tortured, not ac- all of them were "under sin," and none were cepting deliverance, that they might obtain a more ready to acknowledge and deplore it. better resurrection; and others had trial of There is not one of them, save those who died cruel mockings and scourgings, yea, moreover, in infancy, who did not often lie low before of bonds and imprisonment. They were stoned, God, acknowledging "sinful dust and ashes" they were sawn asunder, were tempted, were to be his appropriate title. All have said, slain with the sword; they wandered about in "Unclean! unclean! behold we are vile; what sheepskins and in goatskins, being destitute, shall we answer Thee? We are altogether afflicted, tormented: (of whom the world was as an unclean thing, and all our righteousness not worthy.) They wandered in deserts and is as filthy rags." All have presented the in mountains, and in dens and caves of the prayer, "Purge me with hyssop, and I shall be earth." And a goodly company have received clean; wash me, and I shall be whiter than the crown of martyrdom since the volume of revelation was completed. Need we more than refer to the Waldenses on the European continent, the Puritans of England, and the Scottish Covenanters? The glens and mountains of beloved Scotland can testify of the cruelty of persecution's sword. Not a few of our countrymen lived, and prayed, and walked with God "unknown,

Till persecution dragg'd them into fame,
And chased them up to heaven."

Many of them were often in great tribulation, occasioned by the wickedness of those around them. Their righteous souls were grieved from day to day; rivers of waters ran from their eyes; they sighed and cried on account of the perversity and depravity of the multitude. Many of them "were all their lifetime subject to

snow.

Create in me a clean heart, O God, and renew a right spirit within me."

Their former state was one,

3. Of Danger.-Had there been simple pollution, water might have effected their purification; but the pollution was that of guilt, and a state of guilt is always a state of danger. Nothing save blood, blood most precious, could rescue them from endless ruin. Before they fled to Christ, the avenger pursued them. They were "children of wrath, even as others," exposed to eternal death till they fled for refuge to the hope set before them in the gospel. Under an overwhelming sense of their danger, the earnest cry of each was, "Lord save me, I perish!"

"Jesus, lover of my soul,
Let me to Thy bosom fly;
While the raging billows roll,
While the tempest still is high.

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