honour of the god of war, compliance required no selfabasement.

Question 2.-Does he who is instituting this memorial require of his followers that which men love to do, to fight, or to feast, or to practice fornication, and does he forbid only that which men already hate? Answer.--He enjoins meekness, the love of enemies, turning the cheek to the second blow, temperance, chastity to the strictest thought, (or heaven is lost,) patience, nonconformity to the world, &c. &c.

Question 3.-Does he not promise them that if they follow him, and are called after him, that they shall arise to worldly honour? Answer.-He tells them, "Ye shall be hated of all men for my name's sake.”

Question 4.-Does he not offer them safety at least? Answer. He said, "Whosoever killeth you, will think he doeth God service."

Question 5.-Surely he engages for their peace and rest? Answer. All the pledge he gave of this kind was such as the following: " They shall whip you from city to city." He will tell those twelve men sitting around him, that but one of them shall die a natural death.

If we had been there on that night, and heard him say, "This do in remembrance of me," and had we been asked earnestly after our expectations, respecting the durability of the ordinance, or his religion, in view of the facts we have named, and of similar truths, we would have answered, "No one will do this or care for him twenty years from this hour?" This would have been our deliberate judgment, unless we had known that he was the Maker of stars, or unless we had forgotten to estimate that which we well know of

mankind. He who does not know that men love ease and indulgence, and sensuality, has but a narrow circuit of mental vision. He is a fool, or he speaks falsely who does not confess that the hope of honou, affluence, and exaltation, had and still has, an overwhelming influence with the sons of men.

The name of the individual who promised persecution, but no flattering advancement; who permitted toil and poverty, but no sensuality; who said, "This do in remembrance of me," his name now is heard and felt as no other name is. It shakes the soul of those who deny it. It is felt by those who hate it, by every member of every club that meets to revile it. Reader, we cannot understand this clearly, unless we notice the difference between honouring a name and feeling it. We had better see these points clearly on many serious accounts. That we may not mistake, let us look at nothing short of facts.

Fact I.-That Mohamedon does honour the name of his prophet. He honours it enough to cause him to plunge his sword at your heart, were you to speak against it. When he prays he does not weep, his voice does not falter. When he pronounces the name of his prophet he does not tremble, as by a melting influence; he honours, but he does not feel that name.

Fact II.-Fifty persons of very different characters, were sitting in one house, (this has happened every Sabbath since we were born,) the tear was in the eye of every one of them, they sobbed and could not speak. They were listening to something about the Man of Calvary, but they had heard it five hundred times before! They felt that name in some way. And so does the bitterest hater of Christianity you can find in any street. We

may see this likewise, if we choose, and if we are not afraid to look at facts.

FACTS ON THE OTHER SIDE.-Fact I.—If you will sit down by the side of that man who is near the Hotel fire, or at the dining-table, or in the stage-coach, and exhort him to be a worshipper of Vishnu, or Seva, or implore him to become a Mohamedon, (being sincere and in earnest we mean,) and he will laugh at you. Or talk to him with mere scientific interest on the different religions of the earth, and he will hear the name of five thousand gods that are worshipped by millions, pronounced with entire indifference. He does not care whether you speak in praise, or reproach, reverence, or ridicule. It is not so with the name of the sufferer of Gethsemane,-far from it. You will see his eye flash with anger, and his brow gather instantly. Meet him in the street, or on board the vessel, it matters not, the name of Christ he will not bear. He reviles it, but the most humble and affectionate approach on the subject of eternity in the name of Christ, he calls intolerable! Ah, my infidel brother, you mock that name, but you feel it. And you will feel it more and more (in heaven or in hell,) for ever and for ever. The religion of the Saviour was introduced and kept in the world as others were not, and this stone will fill the whole earth, although it may appear improbable to those who do not observe that that rock has been cut without hands.

Application. Multitudes have read this portion of the second chapter of Daniel, or other parts of the same chapter, or other chapters in the same wonderful prophecy, and have passed on with but little excited thought. After this they have, whilst reading the remarks of some pious commentator, been reminded of historical facts

which they had read, or been driven to read for the first time, and they have been brought to see beauties and marvels in the Book of God, which their ignorance had before hid from their eyes. Let it not be supposed that we state these facts of Daniel alone. We take these passages as samples; but in aiming at the cure of infidelity, we exhort to the study of the volume, the wonderful volume, the Bible.

The man who erects a druggist's shop, need not become the inventor of much chemical process by which alkalies and affinities are formed. He may avail himself of the labours of those who have gone before him, without being called a servile copyist. Thus, if you have not twenty years to spare in searching in a given way through the holy scriptures, to compare verses, and trace Hebrew verbs, or to ask after heathen history, you may avail yourself of the labour of others. An author on geography will tell you more in an hour, than you could explore or measure for a week, should the pride of originality make you decline the assistance of others in this

case.

A commentator will bring before your view, within the compass of a few days, more objects throughout the dim wide field of antiquity and tradition, than you can collect yourself by years of toil. But the adversary of souls would rejoice, were you to decline the assistance of others, and labour none yourself,

CHAPTER XXXV.

CURE O F INFIDELITY.

Case of the use of the powerful remedy.-Two professional men once formed an attachment for each other. We may designate them by the appellation of the youthful and the more aged. The younger friend had been liberally educated, and he commenced his profession thoughtless, joyous, and from the first successful. The more aged friend feared that his indifference in things of religion was based on infidelity-made inquiry, and found his conjectures were correct. At a succeeding interview, he approached his young friend, offering a volume, and an address like the following, from his heart:

"My friend, I believe it is your wish to do me a favour when you have it in your power. I know that you would arise from your bed at midnight, and put yourself to much inconvenience to serve me. I am about to ask of you a favour which you can confer. I have it more at heart than the value of much property, and it will cost you very little to comply with my wishes." He was answered as he had expected, with the most open declarations of readiness to act where it was in his power to benefit his friend. The older friend then continued, "The favour I ask is, that you will read this book through, soberly and faithfully, endeavouring to master the train of thought as you progress. When you are through, should much of the treatise be forgotten, or appear obscure, read it again."

The work was cheerfully undertaken, the promise given, and the book received. The volume contained (as well as remembered,) Paley's Evidences of Christi