was to preach the following day at ten o'clock. A clergyman preached before him, but with no apparent effect on the congregation. There was present, as it appears, on the stage where the ministers stood, a preacher whose Christian name was David, and who was remarkable for prayer. After the clergyman had done, Rowlands, before he began, addressed this preacher, and said: "David, you must go shortly to prayer before I preach, and disperse the thick cloud that is over us. You must not be more than three or four minutes; for the long prayer we have had here at the beginning failed to disperse it." David obeyed, and instantly began, and said: “Lord Jesus, for the sake of thy blood and agony, hear me. Thy servants have been here trying to winnow the preceding evening, and also this morning; but they could do nothing. Lord, not a single breath of heavenly wind has yet blown on this meeting. Wind, Lord; wind, gracious Lord; the wind is now, as ever, in thine hand. Amen." The impression was great and instantaneous on the vast assembly; and Rowlands preached with visibly happy effect.

The remainder of the life of Rowlands was spent, as the period from his conversion had been, in unwearied and signally blessed labours for the good of souls. He was honoured to be the instrument of accomplishing a great work in that country-a work the blessed fruits of which still continue to be gathered in abundance. "He is dead;" but he "yet speaks"-speaks in the piety and worth of the peasantry of Wales in the thirst which they still feel for the Word-in the vast multitudes which still assemble to receive it at the hands of men of a like spirit with him-in the striking and general contrast presented by the principles and habits of the people now, to those which prevailed before his time.

He died rather suddenly. "His wish and prayer was, that he should not lie long on a sick-bed. He and Whitefield were in this respect alike; for it is said that this was also the wish of that remarkable man. Rowlands' desire was, to depart when his work was finished. To go almost instantly from his labours to his rest was his wish; and his wish was granted. He had been for some time in a declining state of health, but not so as to be kept from doing his duty. Though he did not, for nearly a twelvemonth, go abroad much, yet he preached at home almost as regularly as usual. He was taken rather unwell on the Wednesday previous to his death; but he was not considered to be seriously ill until Friday; and on the following morning, near the time that he was expected to preach at Llangeitho Chapel, as was customary before the sacramental Sabbath, his happy soul left its earthly tabernacle, and entered into the rest of the blessed."

ANECDOTE OF BISHOP PORTEUS. -A clergyman dining once with Bishop Porteus, noticed with contempt the line of a hymn-" A sinner saved by grace alone"-expecting that the bishop would join in condemning it; but, instead of doing so, his lordship ooked very solemnly at the clergyman, and said: "And pray, Sir, can you tell me of any other way in which a sinner can be saved?"

Scripture Ellustration.

THE DOVE.

PART II. HER MANNERS.

THE manners of the dove are as engaging as her form is elegant and her plumage rich and beautiful. She is the chosen emblem of simplicity, gentleness, chastity, and feminine timidity. Our blessed Lord alludes with striking effect to her amiable temper in that well known direction to his disciples: Be ye wise as serpents, and harmless as doves." Wisdom without simplicity degenerates into cunning; simplicity without wisdom, into silliness: united, the one corrects the excess or supplies the defects of the other, and both become the objects of praise; but separated, neither the wisdom of the serpent nor the simplicity of the dove obtains in this passage the Saviour's commendation. The character which is compounded of both makes the nearest approach to the true standard of Christian excellence. The wisdom of the serpent enables the believer to discern between good and evil, truth and error, that having proved all things, he may hold fast that which is good; the simplicity of the dove renders him inoffensive and sincere, that he may not deceive nor injure his neighbour. Such were the qualities which the Saviour recommended to his followers, and his apostle wished the Romans to obtain: "I would have you wise unto that which is good, and simple concerning evil."

HER SIMPLICITY.

The simplicity of the dove, when separated from the wisdom of the serpent, indicates in Scripture a blamable defect; and in the same light it is viewed by the natural historian. So inattentive is that bird to the snares which the fowler, with little precaution, spreads for her destruction, so easily is she entangled and taken, that her simplicity became proverbial among the ancients. Unsuspicious of danger, she approaches the decoy, to gaze upon the new and curious object, and is suddenly taken in the snare; and in a state of captivity she submits to become a decoy in her turn, and with her voice and gestures allures other doves, heedless and foolish as herself, within the grasp of their common enemy. This ignoble character the prophet imputed to Ephraim, or the Ten Tribes: He " is like a silly," or rather a simple, " dove without heart." He was so stupid, or so heedless, that he took no precautions against approaching dangers, but threw himself into the power of his enemies.

HER CONJUGAL FIDELITY.

Her conjugal fidelity has been celebrated by every writer who has described or alluded to her character. She admits but of one mate; she never forsakes him till death put an end to their union; and never abandons, of her own accord, the nest which their united labour has provided. These facts unfold the true reason that the Church is by Solomon so fre

quently compared to the dove. Our Lord addresses her in these tender and affecting terms: "O my dove that art in the clefts of the rock, in the secret

shelvings of the inaccessible precipice, let me hear thy voice, let me see thy face; for sweet is thy voice, and thy countenance is comely." "Open to me, my sister, my love, my dove, my undefiled; for my head is filled with dew, and my locks with the drops of the night." And in his description of her holy beauties, we find this clause: "My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her." The image implies, that the Church is the only object of the Saviour's love; and he, on the other hand, the sole delight of her soul. She acknowledges no other Saviour; and he has but one spouse, whom he has betrothed unto himself for ever, "in righteousness, and in judgment, and in loving-kindness, and in mercies."

DOVES AS OFFERINGS UNDER THE CEREMONIAL LAW.

Doves of every species were presented on the tables of the Jews, and offered by the law of Moses at the altar of Jehovah. These sacrificial oblations were of various kinds. The grateful Israelite was permitted to bring a pair of turtle-doves or young pigeons as a free-will offering to the Lord; but when he had neglected to reprove his brother, who had in his presence blasphemed the name of God, or had himself taken a rash oath, or had polluted himself by touching some unclean thing, he was commanded to bring as a trespass-offering two turtle-doves or two young pigeons; the one for a sin-offering and the other for a burnt-offering. The same kind of oblations were required in a variety of other cases, which are marked with sufficient clearness and precision. The law of Moses required only young pigeons to be offered in sacrifice; for the oblations of God were to be of the best, and these creatures become tough and unsavoury when they grow old; but the fullgrown turtle continues tender and good. But they were to be offered in sacrifice only by those persons that had nothing more valuable to give; for the law runs in these terms: "And if he be not able to bring a lamb, then he shall bring for his trespass which he hath committed two turtle-doves or two young pigeons unto the Lord." It was, therefore, the poverty of the Virgin mother of our Lord which compelled her, when the days of her purification were accomplished, to offer in sacrifice a pair of turtle-doves or two young pigeons; and it was a striking proof of the amazing condescension of Christ, that he submitted to be born of a woman who had nothing more valuable to present on the altar of his Father, even for the gift of the promised Messiah. Such humble offerings were in use long before the ceremonial law was given from Sinai; for when Abraham was received into covenant with God, he offered in sacrifice, by the divine command, a turtledove and a young pigeon. These, together with the heifer, the she-goat, and the ram, all of three years old, which he immolated at the sametime, comprehended the different kinds of sacrifices which were afterwards appointed in the wilderness; and they were perhaps required on this occasion to furnish the patriarch with a complete view of those sacrificial oblations by which the faith of Old Testament Christians was, in every age of that shadowy dispen

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sation, to be conducted to the atoning blood of Messiah.

THE DOVE AN EMBLEM OF THE HOLY SPIRIT.

The dove is also supposed by some writers to be the proper emblem of the Holy Spirit, when he descended upon the Saviour at his baptism. In the Gospel according to Luke, the Holy Ghost descended in a bodily shape, like a dove upon him. As the dove brought intelligence to Noah of approaching deliverance, so did the Holy Spirit, at the baptism of Christ, announce the spiritual restoration of perishing sinners, by the obedience and death of the Redeemer. For this reason, many have supposed that the third person of the Trinity on that occasion assumed the real figure of a dove; but the sacred writer seems to refer, not to the shape, but to the manner in which the dove descends from the sky. In this manner the likeness of fire is expressed by the same evangelist, in the Acts of the Apostles: "There appeared cloven tongues (ou rugos) as of fire." The meaning of the clause, therefore, is, that as a dove hovers on the wing, and overshadows the place upon which she intends to perch, so did the Holy Spirit, in the form of a luminous cloud, like the Schechinah which rested on the tabernacle, gradually descend, hovering, and overshadowing the Saviour as he came up from the water. This exposition refutes another opinion, which was entertained by many of the ancients, that it was a real dove which alighted upon the head of our Lord; for if the sacred writer describes only the manner of descending, neither the form nor the real presence of a dove can be admitted. But although the evangelist alludes only to the manner in which that bird descends from the wing, he clearly recognises her as the chosen emblem of the Holy Spirit, the messenger of peace and joy to sinful and miserable men. He descends from the Father, "to guide his people into all truth"-to "teach them all things" necessary to their salvation"-" to help their infirmities, and make intercession for them with groanings which cannot be uttered." It may truly be said of him that he is without gall; for "the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." These precious dispositions the Spirit of God infuses into the hearts of all genuine believers, although they exist in a much higher degree and shine with a far superior lustre in the spotless humanity of Christ. The Father anointed him with the oil of gladness above his fellows: "He is fairer than the children of men "_" He is alto gether lovely."-Paxton's Scriptural Illustrations.

but to begin, and you will be surprised how many things will arise, all asking for an early notice." This parish, in which I have so long resided, is indeed a rich and tempting field; and had I the talents, science, piety, and leisure requisite for the undertaking, many papers might be written, not undeserving of a place in the Christian Treasury. But, with such qualifications as I have, I ought perhaps to listen to the call, in the hope of doing even a little good. I have at least the love of nature, and by reading, and correspondence with several of our most distinguished naturalists, and by keeping my eyes open when in the fields or by the sea-side, I have picked up some knowledge in various departments of natural history. I have not forgotten what, in school-boy phrase, we called a tickly line on the title-page of Livy: "Scire tuum nihil est, nisi te scire hoc sciat alter;" which, by dint of deep study, we found meant something like this: "Your knowledge is nothing worth, if you keep it all to yourself." On the highest authority it is said: "No man when he has lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light." Our light may be but that of a taper; but even a taper-light may be useful, and it may be instrumental in kindling a brighter flame. I shall not attempt to write a history, for the minutia of natural history are interesting to comparatively few, and therefore unsuitable for the Christian Treasury. I shall, however, attempt to give some general sketches on several topics which the field presents, seeking to deduce from them useful lessons. As I am a Free Church minister, I doubt not that I shall be excused though I should occasionally overstep the parochial boundaries; and if I treat of birds, and beasts, and creeping things, I may surely treat should fit subjects present themselves of man, the chief of God's works here below. I may meet with no cedar of Lebanon, nor even hyssop springing out of the wall; but I shall not much regret the loss, if I have the happiness of falling in with some olive plants, the planting of the Lord, or some venerable trees in the Lord's vineyard, which, though old, are bringing forth fruit, and are aye flourishing.

Two books have been put into our hands;-the one is as old as the creation, and has in every age been open to all mankind; the other, though less ancient, is very venerable, part of it yielding in antiquity only to the first. They are both valuable, and they never contradict each other; for they are from the same infallible Author. The one is the Book of Naturethe other is the Word of God. This is the book of books. We are commanded to search it; and if we neglect it, it is at our peril. Strange that any should neglect it! for it tells sinful man how all his sins may be blotted out, how all his spiritual diseases may be healed, how all his powerful and insidious foes may be discomfited, how Death, the last enemy, may be destroyed, and how the child of the dust may be raised to an eternity of blessedness at God's right hand in the heavens. The more we have profited by the blessed Book of Revelation, the better are we fitted to derive benefit from the Book of Nature. It cannot tell us of the mercy of God, and of the great salvation which is offered through a crucified

Saviour; but, if Gospel truth has been brought home to our hearts by the Holy Spirit, then we shall delight to trace the workings of God's hand in creation, and to contemplate the numerous manifestations of his power, and wisdom, and goodness, unfolded in every page of the Book of Nature. Some of the most beautiful descriptive passages of the Old Testament are quotations, so to speak, from the Book of Nature. How rich is the following: "He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works. He causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth; and wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart. The trees of the Lord are full of sap; the cedars of Lebanon, which he hath planted; where the birds make their nests: as for the stork, the fir trees are her house. The high hills are a refuge for the wild goats; and the rocks for the conies. He appointed the moon for seasons: the sun knoweth his going down. Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth. The young lions roar after their prey, and seek their meat from God. The sun ariseth, they gather themselves together, and lay them down in their dens. Man goeth forth unto his work and to his labour until the evening. O Lord, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches. So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts. There go the ships: there is that leviathan, whom thou hast made to play therein. These wait all upon thee; that thou mayest give them their meat in due season. That thou givest them they gather: thou openest thine hand, they are filled with good." Some of the richest promises of God in the Old Testament are given in figurative language from the Book of Nature: "I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon. They that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon." How beautiful! It is the Almighty that speaks, and the language and sentiments are worthy of the God of Israel. Some knowledge of natural history, however, is almost necessary to enable a person fully to appreciate it. He who veiled the glory which he had as God before the world began, and assumed our nature into mysterious union with the divine, that he might suffer in the room and stead of his people, deigned to draw | some of his encouraging lessons from the Book of Nature. "Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye

of little faith?" And how does the Lord humble the Patriarch Job? He takes him to the Book of Nature, and puts many questions to him respecting what is written on its ample page. In a style of inimitable grandeur, he interrogates him respecting the formation of the earth, and of light, and of frost, and rain, and lightning, and respecting many of the common phenomena of nature; he questions him also respecting the nature and instincts of many of the creatures that live on the earth, or inhabit the deep, or fly in the air; and if in these matters he must confess much ignorance, how presumptuous was it to think to fathom the deep things of God, or to venture to arraign the proceedings of the Almighty! If, in contemplating the more magnificent works of God-the telescopic worlds-we are tempted to say: "What is man, that thou art mindful of him?" we have only to call the microscope to our aid, and it will reveal to us many minute worlds, full of wonders, and evidently enjoying the superintending care of God. The smallest drop of water, or the tiniest leaf of the forest, becomes a microcosm-a little world full of inhabitants, happy as heart could wish, whether disporting in playful gambols in the watery element, or luxuriating in the rich and extensive pastures of the verdant leaf. Respecting all of them it may be said that they are fearfully and wonderfully made-as complete in their organism as the camel, the ship of the desert, or as the sagacious elephant, the mighty inmate of the Indian forest. When, by the aid of the magnifying lens, we see on a space which the tip of a child's finger could cover, myriads of living creatures, formed and fed by the hand of God, and tasting the happiness of the life which he has given them, then may we lift up our heads and say: If he care for living atoms, that know not the hand that sustains them, will he for a moment forget his own children that trust in him? No; they are his rancomed people—his blood-bought inheritance: "The mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee."

O may we ponder more, then, on the wonderful works of God! may we think more on the riches of his goodness, in forming such multitudes of beings to partake of his bounty; and especially on his astonishing loving-kindness to man, in forming him after his own

image; in restoring that image when sinfully defaced;

in making this world, even when under the curse, a commodious habitation for him; and in guiding him on his way to the purchased, and promised, and prepared mansions of light. May we learn to enjoy God in all things, and all things in God, that, being OUR ALL AND IN ALL through time, he may be our crown of glory and diadem of beauty through eternity!

“THIS MORTAL SHALL PUT ON IMMORTALITY."

THE world is but a walk of pain,

That has only end with death;, i Life is war, in which we gain

Conquest by the loss of breath:

Who would not warfare end, and travels cease,
To live at home in rest, and rest at home in peace?

What's the earth when trimmest drest
To that crystal-spangled dwelling?
Yet the saint in glory least

Is in glory far excelling:
Glorious Redeemer, let this carth of mine
Thy glorious body see, and in thy glory shine.
Oft I see the darksome night

To a beauteous day returning; Oft doth sleep entomb my sight,

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Yet I wake again at morning: Bright Sun, return, when sleep hath spent death's night,

That these dim eyes of mine may in thy light sce light. WARWICK.

THE EXILES OF LOCARNO.

A STORY OF THE REFORMATION.

(From M‘Crie's History of the Reformation in Italy.) THE flourishing Church at Locarno was a great eyesore to the Popes, distant as it was from Rome. In the measures taken for its suppression it was necessary to proceed with caution, as it included persons of wealth and respectability, and as the sovereignty of the place belonged to the Swiss cantons, sonie of their authority. Beccaria, their most zealous advowhich were Protestant, and all of them jealous of cate, though dismissed from prison, was exposed to such personal danger that he deemed it prudent, by the advice of his friends, to banish himself and retire to Chiavenna. Next to him, the individual most obde Dunis. His fame as a physician having made his noxious, from his talents and activity, was Taddeo advice to be sought for throughout the adjacent country, he found it necessary to remove to a more central place within the Milanese. No sooner was it known that he was without the protection of the Swiss confederacy, than his old antagonist, the priest leader of the heretics, to the inquisitor at Milan, who of Lugano, gave information against him, as a ringsent a party to intercept and seize him on one of his professional journeys. Being warned of his danger, he secured himself by retreating hastily to the mountains. Trusting, however, to his innocence, or to the powerful interest of the families which he attended, quisitor, and was so fortunate as to be dismissed, on he afterwards appeared voluntarily before the incondition of his quitting the Milanese, and confining his medical aid for the future to the inhabitants of his native district.

During four years the Protestants at Locarno were

subjected to every species of indignity short of open ploying the priests to confess their sick, and from violence. They had for some time desisted from emburying their dead after the Popish manner, with torches and the cross; and they got their children baptized by ministers whom they brought for that purpose from Chiavenna, when they had no pastor of their own. The increase of the Protestants lessened, in this way, the gains of the mercenary priesthood, who endeavoured to move heaven and earth against They circulated the base report that the Protestants the innovators, as at once sacrilegious and unnatural. were guilty of the most licentious practices in their secret meetings; and such caluminious rumours, while they met with easy credit from the ignorant and superstitious multitude, were encouraged by others who were too enlightened not to know their falsehood. In the meantime, a deep plot was laid by one Walther, a native of the Popish canton of Uri, who