mercy upon him; and impressed with the by the Government on a miserable allowance, conviction that he was not his own, but bought and, consequently, altogether illiterate and ignowith a price, he was anxious to employ all rant. He sought to relieve the bodily ailments his acquirements in the Lord's work. China of the poor; and whilst he did this-though as seemed to be a field in which his medical yet he could very imperfectly use the language knowledge might be made available to open a -he tried to call their attention to the Physiway for him as a preacher of salvation by Jesus | cian of souls. Each patient got a ticket, having Christ to perishing sinners. He, accordingly, marked on the one side of it the medical treatin 1837, offered his services to the London ment he was under, and on the other side a Missionary Society, as a medical missionary to verse of Scripture; or else he got a tract along China, and was accepted. But the Master had with his ticket. appointed him his place in a different part of the vineyard. In consequence of Mrs Kalley | having fallen into a very delicate state of health, the engagement with the London Missionary Society was broken off very soon after it was formed, and Dr Kalley proceeded to Madeira towards the end of 1838. He did not go to Madeira as a missionary, but for the health of his wife and her sister; and it seems to have been his hope, that after a short residence there, he might be able to follow out his intention of going as a missionary to the Heathen. The enemies of Dr Kalley in Madeira and elsewhere, have often asserted that he is the agent of some society; and in certain quarters it has even been urged, that he must certainly be in the employment of the British Government! Men, utter strangers to the constraining love of Jesus, cannot imagine how any one could possibly do and suffer what Dr Kalley has done and suffered, without being well paid for it. And though he has publicly and repeatedly declared, that he is the agent of no society whatever-that he does what he does, only as the servant of the Lord, and by the means furnished by his own patrimony, and by his practice as a physician-still many of his enemies refuse to believe him; and in the incredulous spirit of utter worldlings, ask, Why should he do all this, and get nothing for it? It is right, however, that the public should know, that Dr Kalley is simply a Christian physician-the agent of no man or body of men-in the pay of no man or body of men-but impelled, by the love of Jesus and of perishing souls, to do good to men's bodies, and to seek the welfare of their souls as grace, and strength, and the means and opportunities are given to him. Money has been sent to him by benevolent individuals for behoof of the sick poor and of the persecuted Bible Christians; but he has also given much of his own, and has, in no degree, made gain of godliness. Of a very active temperament, and in the enjoyment of perfect health, Dr Kalley could not remain idle in Madeira. Immediately on his arrival in the island, he set himself to learn the language. He discovered much sickness and disease among the lower orders of the Portuguese, and saw few compassionating their miseries. With the exception of a very limited number of regularly educated medical practitioners in Funchal, the people throughout the island are left in the hands of persons appointed We believe that an opinion is very generally prevalent, that Dr Kalley has been a most turbulent man-setting law and order at defiance. The very opposite is the truth. In all his proceedings, and under many trials and provocations, he has exercised the utmost caution and prudence; and it was his special care to try to avoid breaking any law. A license or degree from the medical faculty at Lisbon is necessary, be fore any person can legally practise in the Portuguese dominions. Dr Kalley had received a thorough medical education, and held the usual Scotch degrees; but that he might conform to the law of Portugal, he repaired to Lisbon, underwent the required examination, and received the requisite license. The advantage of this was soon apparent. His medical practice, on his return to Madeira, was so successful as to excite the jealousy of the Portuguese practitioners; and there is some reason to believe that the opposition which he has met with, and the persecutions to which he has been subjected, originated in that professional jealousy, though other interests and feelings have, during the progress of events, arisen to give intensity to that opposition and persecution. An attempt was made to find a flaw in his medical credentials, and an order obtained from the Board of Health at Lisbon to stop his practice, if any ground could be found for so doing. As, however, everything was found to be perfectly legal and correct, this attempt to crush him failed. He opened an hospital at his own expense, and for several hours every day was engaged in prescribing for the poor gratis. The people flocked to his house for the purpose of receiving medical advice. He had family worship every morning in his own house in the Portuguese language, and as many of those who came for medical advice as chose attended it. Others, also, attended who were in health. He read and expounded a portion of Scripture, not in the way of controversy-the farthest from that possible-but with the view of unfolding, in the very simplest way, the method of a sinner's salvation by Jesus Christ. These meetings having attracted the noties of the authorities, he was summoned before Baron Lordello, the then civil governor of the island, and a number of questions put to him regarding his proceedings and teaching. The governor was so satisfied with the account which he received, that he assured Dr Kalley that, i THE LAST DAYS OF GEORGE BUCHANAN. 465 during Iris administration, he should meet with no molestation; and this promise was faithfully kept. This was in the end of 1840. About this period Dr Kalley's labours were very highly esteemed by all ranks. He was accounted, indeed, a public benefactor. He received a vote of thanks from several of the administrative councils. The reasons for their paying him this compliment were thus stated by the Camara Municipal, or Town Council of Funchal: "Because, during the eighteen months of his residence within the bounds of this district, he constantly performed acts of the most disinterested philanthropy-maintaining, at his own expense, schools of primary instruction in various parishes of this province, prescribing and administering medicines gratis to all who needed them, supporting, from his own funds, in the neighbourhood of his house, an hospital, where a number of sick persons were constantly cared for, and reading and explaining to all who were willing to listen to him the Sacred Scriptures, without touching on controverted points which might strike, in any manner, at the doctrine or discipline of the Catholic communion, but insisting chiefly on the necessity of fulfilling the principles of morality and religion." By an article in the treaty between Great Britain and Portugal, it is provided, that "The subjects of each of the high contracting parties shall also, within the dominions of the other, be allowed the free use and exercise of their religion, without being in any manner disturbed on account of their religious opinions. They shall be allowed to assemble together for the purposes of public worship, and to celebrate the rites of their religion in their own dwellinghouses, or in chapels or places of worship appointed for that purpose, without the smallest hindrance or interruption whatever, either now or hereafter; and her Most Faithful Majesty does now, and for ever, graciously grant to the subjects of her Britannic Majesty, to build and maintain such chapels and places of worship within her dominions-it being always understood that said chapels and places of worship shall not have steeples or bells." And by an article in the constitutional charter of Portugal, it is provided, that "No one can be prosecuted on religious grounds, provided he respects the religion of the State, and does not offend public morals." It was Dr Kalley's anxious wish and careful endeavour to violate no law of the country in which he was residing; and, looking at these articles of the treaty between Great Britain and Portugal, and of the Portuguese constitutional charter, he thought that he was quite within the bounds of law when he exercised his own religion in his own house-without controversy, reading and expounding the Holy Scriptures, though Portuguese subjects were present. He, accordingly, expounded and preached only within his own premises, except on one occa sion, when his sermon was publicly intimated by the vicar of the parish, who himself attended it, and who, in a published document, gave the following account of what he heard. He declared that Dr Kalley" expressed himself well in that sermon, which consisted almost wholly in reading the Sacred Scriptures; and that, according to what he himself heard, and what he was told by trustworthy persons, nothing appeared contrary to the sound doctrine which the Holy Catholic Apostolic Roman Church commands to believe and teach." THE LAST DAYS OF GEORGE BUCHANAN. In the month of September 1581, some of his learned friends, namely Andrew Melvin, James Melvin, and his own cousin, Thomas Buchanan, provost of the collegiate church of Kirkheugh, having heard that the work was in the press and the author indisposed, hastened to Edinburgh, to pay him a visit. James, who was the nephew of Andrew Melvin, and professor of divinity at St Andrews, has in simple terms recorded the principal circumstances which occurred during their interview. On entering his apartment, they found one of the greatest characters of the age employed in the humble though benevolent task of teaching the hornbook to a young man in his service. After the usual salutations, "I perceive, sir," said Andrew Melvin, "you are not idle." Better this," replied Buchanan," than stealing sheep, or sitting idle, which is as bad." He afterwards showed them his dedication to the young king; and Melvin having perused it, remarked that it seemed in some passages obscure, and required certain words to complete the sense. "I can do nothing more,' said Buchanan, "for thinking of another matter." "What is that? rejoined Melvin.-"To die. But I leave that, and many other things to your care." Melvin likewise alluded to the publication of Blackwood's answer to his treatise De Jure Regni apud Scotos. visitors afterwards proceeded to Arbuthnot's printing-office, to inspect a work which had excited such high expectation. They found the impression had advanced so far as the passage relative to the interment of David Rizzio; and being alarmed at the unguarded boldness with which the historian had there expressed himself, they requested the printer to desist. Having returned to Buchanan's house, they In answer to their friendly infound him in bed. quiries, he informed them that he was even going to mention their fears respecting the consequence of the way of welfare." His kinsman then proceeded publishing so unpalatable a statement, and to suggest the probability of its inducing the king to prohibit the entire work."Tell me, man," said Buchanan, "if have told the truth." 66 Yes, sir," replied his cousin, "I think so." historian, "I will abide his feud, and all his kin's. Then," rejoined the dying Pray to God for me, and let him direct all." So, subjoins the original narrative, "by the printing of his chronicle was ended, that most learned, wise, and godly man ended this mortal life." 66 These His usual vein of pleasantry did not entirely desert him on his death-bed; a circumstance which seemed to bespeak a mind free from agony or alarm. When visited by John Davidson, a clergyman, he devoutly expressed his reliance on the blood of Christ; but he could not refrain from introducing some facetious One of reflections on the absurdities of the mass. Buchanan's biographers relates that when he felt Young, respecting the state of his funds; and finding the approach of death he questioned his servant, that all the money in his possession was not suffi cient to defray the expenses of his funeral, he ordered it to be distributed among the poor. When the servant inquired who was to undertake the charge of his interment, he replied, that was a matter concerning which he was very indifferent; and if they did not choose to bury him, they might either suffer him to lie where he was, or throw his corpse where they pleased. He was accordingly buried at the expense of the city of Edinburgh. This anecdote may seem to be rendered more probable by an authentic document, from which it appears that his only funds, at the time of his decease, consisted of an arrear of one hundred pounds, due upon his pension arising from the temporalities of Crossragwell Abbey. He expired a short while after five o'clock in the morning of Friday the 28th of September 1582, at the age of seventy-six years and nearly eight months. His remains were interred in the cemetery of the Greyfriars. Calderwood informs us, that the funeral took place on Saturday, and was attended by “a great company of the faithful." His ungrateful country never afforded his grave the common tribute of a monumental stone.-Irving. TRUE WISDOM-A FRAGMENT. (From the British Quarterly Review.) SCIENCE has made rapid advances; but it has not yet learned how to soothe a troubled conscience, or to lift the burden of remorse from an aching heart. Thousands of years ago, in one of the most ancient of books, the question was asked: "Where shall wisdom be found? and where is the place of understanding?" and in the many works that have been written since, men have tried in one way or another to answer it. The thoughtful patriarch who proposed it, sought in vain from all the wisdom and knowledge of his time for a reply that would give peace to his restless spirit. And if we turn to the more mature science of our own day, and repeat the question: "Whence, then, cometh wisdom, and where is the place of understanding?" what is the answer? Even as it was ages ago. The geologist drills and bores through stratum after stratum, and digs and delves far "deeper than the plummet ever sounded," only to return and tell that the Depth saith, It is not in me." The voyager covers the sea with ships. With sail, and paddle-wheel, and Archimedes' screw, they speed north and south, and east and west, and round about the pendent globe. Many run to and fro, and knowledge increases. What the foam-crested waves will not tell, the abyss may reveal; and with net, and dredge, and diving-bell, the "dark unfathomed caves of ocean are searched through, and gazed into, and “ gems of purest ray," and monsters who never saw the sun, are brought into the "light of common day." But, above all the stir and strife of man's endeavour, the murmuring billows lift their voices, and "the Sea saith, It is not with me." The chemist gathers together every object which has shape, or weight, or volume, living or dead, and with fire, and furnace, and potent agent, and electric battery, tests and assays it. But when "victorious analysis" has done its best, he replies, "It cannot be valued with the gold of Ophir, with the precious onyx or the sapphire. The gold and the crystal cannot equal it. The price of wisdom is above rubies." The naturalist wanders through the pathless forests of far distant lands, and with pain and toil grows familiar with the habits of everything that lives; but after he has gone the round of all creation in search of wisdom, he answers, with mournful aspect, “It is hid from the eyes of all living, and kept secret from the fowls of the air." The anatomist makes the writhing animal agonize under his torturing hand, and slays it, that perchance in the page of death the mystery of life and of wisdom may be found written; but he will venture, in reply, to say no more than that "Destruction and Death say, We have heard the sound thereof with our ears." But while all the oracles of science are silent on this great question, lo! through the thick darkness a ray of light descends, and a voice, solerin but benignant, proclaims to us as it did to the first anxious seeker after truth, “The fear of the Lord, that is wisdom; and to depart from evil is understanding. ADVICE TO THE YOUNG. Choose each of you a spiritual guide in the affairs of your souls.-There are men ordained by God to be eyes to the blind, and feet to the lame, and fathers | to all that would be God's children.-Job xxix. 15, 16. Refuse not eyes and feet for your souls, nor live you orphans, when you may have fathers. Go unto some one or another of them: tell him you hear that Christ's ministers are his representatives; and that Christ's Word, without his appointed ministry of it, may not be expected to cleanse a young man's way, nor any others. Get a promise from him to lend you his best direction to thorough conversion. A youth without a pastor is a child without a nurse. Use him whom you choose your guide for your soul, and follow him as far as he follows Jesus Christ.— Hear him ordinarily: a child's own parent's milk is commonly best for it. Write after him-the heads of his sermon, I mean, and his chief notes. Incomparable King Edward VI. used to write sermon-notes. Go often to his house, and always to ask things worth his time and your own. Little rest give him, till grace has blessed his labours to fit you for the Lord's table. Plainly tell him, you shall count smail good gotten by the Word, till you are qualified for the sacrament; and that it is to you a dolorous thing to have but a place in God's house, and no room at his table; it looks as if you were but a dog, and not a child. Be very critical in the choice of your company.-Be sour and unkind unto none, affable to all, but pleased with few-to wit, the best, who are those that will either best teach you, or best learn from you. "Companions of fools" are doomed to destruction: but wherever you are "walking with wise men," you are on your way to heaven.-Prov. xiii. 20. Souls the most thoughtful of eternity are still the most careful of their company; and it is certain, the company of your choice in this world is both that which you would have, and shall have, in the next. Beside the Holy Scriptures, read ye such good books as shall be commended to you by your pastors.—It is not every good book that is for your good; nor every one that will hereafter be good for you, that is good now. Your pastors can judge best which are most suitable. Books be dead things; but God makes them oftentimes lively preachers. These several last been blessed stars to lead them unto Christ. Yet do years, many have acknowledged to me that they have not, for your lives, ever neglect reading the Scriptures. Take some portion of God's Word, as daily as you eat of his bread. It is very honourably that I do re FRAGMENTS. member a poor soul who sometimes burned the thatch of her house, to read her Bible by the light of it; and no less a saint than Mr Richard Fairclough told me, she died a glorious one. It was Luther's saying: "The reading of the Scriptures is the terror of devils." Eramine often the state of your souls.-Scrupulousness itself is as much more safe as it is less sweet than audaciousness. But humble and careful inquisitiveness is as "unspotted a virtue" as the state of grace is adorned with. Humility one calls "the violet of graces;" of sweetest scent, though lowest place. And care is the commanded fear" of falling short of God's rest.-Heb. iv. 1. The exertion of humble care in heart searches doth answer many Gospel precepts; and when it is much and often, it is not the least evidence of truest grace. Some bankrupts can no more endure much looking into their account-books, than sore eyes can bear long beholding of sunshine; and as impatient be hypocrites of very much conning the Scriptures and their hearts. Young people, Mohammed got the Turkish Empire by making extraordinary haste; and Alexander conquered the world by the same policy-never delaying. Go you and outdo them; conquer world, flesh, and devil, and take by violence the kingdom of heaven, by your hasting to remember and convert just now. With great reason our law makes it death to conceal high treason so much as four-and-twenty hours. I am sure, God's law requires you to confess and forsake your higher treason against Christ's crown, without so much as a minute's delay; and with much more reason and equity.-Burgess. HOW TO SPEND TIME WELL AND PLEASANTLY. WE make religion our business, when we redeem tiae from secular things for the service of God. A good Christian is the greatest monopolizer; he doth hoard up all the time he can for religion: "At midnight I will rise to give thanks unto thee."-Ps cxix. 62. Those are the best hours which are spent with God; and David, having tasted how sweet the Lord was, would borrow some time from his sleep, that he might take a turn in heaven. It well becomes Christians to take time from worldly occasions, sinful dressings, idle visits, that they may be the more in tent upon the matters of religion. I have read of a holy man who, being tempted by his former evil companions to sin, made this answer: "I am so busy in reading in a little book with three leaves, that I have no leisure so much as to mind my other business;" and being asked afterward whether he had read over the book, replied: "This book with three leaves is of three several colours-red, white, and black; which contain such deep mysteries, that I have resolved with myself to read therein all the days of my life. In the first leaf, which is red, I meditate on the precious blood of Christ, which was shed for my sins; in the white leaf, I meditate on the pure and delicious joys of heaven; in the black leaf, I contemplate the hideous and dreadful torments of hell, prepared for the wicked to all eternity." This is to make religion our business, when we are so taken up with it, that we have scarce any leisure for other things. Christian, thou hast a God to serve, and a soul to save, and if thou hast anything of religion in thee, thou wilt take heed of the thieves of time, and wilt engross all opportunities for the best things, How far are they from Christianity, who jostle out holy duties! Instead of borrowing time from the world for prayer, they steal time from prayer, that they may follow the world. Watson. PREACHING CHRIST. 467 Nor ceremonies, but Christ; not only morality, but true piety; not the cross in baptism, but "crucifying the flesh with the affections and lusts" (Gal. v. 24); not bowing to the name of Jesus, but to the authority, and government, and law of Jesus; not a white garment, but the linen of saints-righteousness and holiness. I do not at all deny but civility and morality are duties, very goodly pearls, necessary and becoming. O that there were more of them to be found among us! It is beyond all question that they who would be saints must not be beasts. I cannot think any fit matter for a visible Church who are devils incarnate. Nor do I deny but that many useful sayings, good precepts and rules, may be fetched from Heathen authors-Plato, Seneca, Tully, Plutarch, &c. But we need not borrow jewels of Egyptians, blessed be God! nor go down to the Philistines for the sharpening of our mattocks. It is the Gospel of Christ which is the power of God to salvation. There is no need of quoting a philosopher when we have a Paul. What examples can we produce and propound so exact and curious as is that of Christ, "who did no sin, neither was guile found in his mouth?" He spake so as "never man spake," and he walked so as never man walked.-Slater. IN the time of Henry VIII., to be in possession of Tindal's Bible constituted heresy. THERE is many a wounded heart without a contrite spirit. The ice may be broken into a thousand pieces -it is ice still. But expose it to the beams of the Sun of Righteousness, and then it will melt.-Middleton. IT belongs in truth to the Church of God to suffer blows-not to strike them. But, at the same time, let it be remembered, that the Church is an anvil which has worn out many a hammer.-Beza. IN any adversity that happens to us in the world, we ought to consider that misery and affliction are not less natural than snow and hail, storm and tempest; and that it were as reasonable to hope for a year without winter, as for a life without trouble.-Howe. GIVE not thy tongue too great a liberty, lest it take thee prisoner. A word unspoken is, like the sword in the scabbard, thine; if vented, thy sword is in another's hand. If thou desire to be held wise, be so wise as to hold thy tongue.-Quarles. RICHES, honours, and pleasures, are the sweets which destroy the mind's appetite for its heavenly food; poverty, disgrace, and pain, are the bitters which restore it.-Horne. HERBERT used to say, that "the virtuous life of a clergyman is the most powerful cloquence." Daily Bread. FRIDAY. "Thy will be done."-LUKE Xİ. 2. If God his will reveal, And think, whate'er the flesh may feel, His love deserves our all. This is the strongest and most binding reason that can be used to a Christian mind, which hath resigned itself to be governed by that rule, to have "the will of God" for its law. Whatsoever is required of it upon that warrant, it cannot refuse. Although it cross a man's own humour, or his private interest, yet if his heart be subjected to the will of God, he will not stand with him in anything. One word from God, "I will have it so," silences all, and carries it against all opposition.-Leighton. SATURDAY. "The house of my glory."-ISA. IX. 7. Where Jesus hath fixed his abode: Death, to the saints, is not so much a penalty as it is a remedy. It delivers them up, and lets them into such joys as 66 eye hath not seen, nor ear heard, neither hath entered into the heart of man to conceive." Yea, a man may as well with a coal paint out the sun in all its splendour, as with his pen or tongue express, or with his heart, were it deep as the sea, conceive, the fulness of those joys and sweetness of those pleasures which the saints shall enjoy at God's right hand for evermore. For quality, they are pleasures; for quantity, fulness; for dignity, at God's right hand; for eternity, for evermore; and, millions of years multiplied by millions, make not up a minute to this eternity.-Younge. SABBATH. "Walk in the light of the Lord."-ISA. ii. 5. Seize my whole frame into thy handHere all my powers I bring; Manage the wheels by thy command, Then shall my feet no more depart, And all my passions, love. If you would shine in a holy walk and exemplary conversation, then you must, like Caleb, "walk after God"-you must imitate him in his holiness and purity. Again, you must, like Enoch, "walk with God"-live in communion and fellowship with him. And then, you must, like Abraham, "walk before God"-live and carry as those who believe he hath a special eye upon you in all that you do; and when you go about any action or business, spiritual or temporal, say to your souls: "I have a watchful eye over me, that pierceth into all my thoughts, that discovers the principles from which I am acting, and the ends to which I move; let me act, then, as one that still believes this as one that shortly must be accountable to God for all I do, and I know not how soon." say to that purpose: "Now I am going about such a business, such a duty, and, if Christ shall send for me at the end of it, what account will I be able to give of my management to him? What do I know but at the end of this duty I may either be in Abraham's bosom or in a gulf of misery?" Willison. MONDAY. "I wound and I heal."-Deut. xxxii. 39. Physician of my sin-sick soul, To thee I bring my case; Or My raging malady control, And heal me by thy grace. Thy heavenly Father is a physician as wise as he is loving. When thy heart begins to grow high, he sees there is need of some heavy affliction to bring it low; when thy heart grows cold, he sees there is need of some fiery affliction to heat it and warm it; when thy heart grows dull and dead, he sees there is need of some smart affliction to enliven and quicken it; and as thy afflictions shall continue no longer than there is need, so they shall last no longer than they shall work for thy good. If all along they shall work for thy good, thou hast no cause to complain that thy afflictions are long.-Brooks. TUESDAY. "Our great High Priest hath passed into the heavens, there to appear in the presence of God for us."-HEB. iv. 14 He bears the names of all the saints Deep on his heart engraved; Attentive to the state and wants Of all his love has saved. How should faith triumph in this! Is not our High Priest in the sanctuary? is he not clothed with garments of salvation and righteousness? and doth he not bear the names of his people upon his shoulders and upon his breast before the Lord? Thy particular concernments, if thou art a believer, are written upon his heart, with the pen of a diamond, in such lasting letters of loving-kindness as shall never be blotted out.-Isa. xlix. 16.-Mather. WEDNESDAY. "If I regard iniquity in my heart, the Lord will not hear me."-Ps. lxvi. 18. Give me a sober mind, A quick-discerning eve. The first approach of sin to find, And all occasions fly. Hang on thy arm alone, And deeply in the Spirit groan The never-ceasing prayer. He who prays as he ought, will endeavour to live as he prays.-Prov. xv. 8. He who can live in sin, and abide in the ordinary duties of prayer, never prays as he ought. A truly gracious praying frame is utterly inconsistent with the love of, or reserve for, any sin. -Owen. THURSDAY. "What do ye more than others."—MATT. v. 47. Long do men sit beneath the sound Of thy salvation, Lord; But still how weak their faith is found, And knowledge of thy Word! Be not content with common mercies, or such porgifts, graces, and attainments, such as hypocrites tions as any may have; be not content with cominon may have; be not content with common conversations; live not as the men of the world, whose hearts are set on things below; but live above the worldhave your feet where other men's heads are; show so much humility, mortification, patience, heavenliness, and charity in your walk, that the world may not only take notice that you have been with Jesus, but that you design to lodge and live eternally with him. Live not according to common examples, but set Christ and his saints before you for patterns; and, whatever others do about you, resolve to stand for Christ, though it were alone; say with Joshua: "As for me and my house, we will serve our covenanted God."— Willison. Edinburgh: Printed by JoHN JOHNSTONE, residing at 12, Windsor Street, and Published by him at 2. Hunter Square. London: R. GROOMBRIDGE & SONS. Glasgow: J. R. M'NAIR & Co.; and to be had of any Bookseller throughout the Kingdom. |