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metrius, and the two Philos. Some of them wrote histories in Greek, and after the Greek manner; as Jason of Cyrene: and the author of the second book of Maccabees, who has abridged his works; Philo, and Josephus, the celebrated historian.

"Most of the Jews that studied Greek lived at Alexandria. Others were content to speak Greek so as to be understood, that is, badly, and always retaining the turn of their native language: and it is in this compound Greek that the translations of the Old Testament, and the original of the New, are written. The apostles and evangelists thought it sufficient to write in a clear concise manner, despising all ornaments of language, and making use of that which was most easy to be understood by the common people of their own nation; so that, to understand their Greek perfectly, one must be acquainted with Hebrew and Syriac.

"The Jews of these latter times employed themselves much in reading their law, and the Holy Scriptures in general. They were not satisfied with expounding them according to the letter: they found out several senses in them, expressed by allegories and divers metaphors: we see it not only in the New Testament, and the writings of the most ancient fathers in controversy with them, but in the books of Philo, the Talmud, and oldest Hebrew commentators upon the law, which they call great Genesis, great Exodus, and so on. They held these figurative senses by tradition from their fathers.

"In one word, the manners of the Jews in those times were excessively corrupt. They were ridiculously proud of being descended from Abraham, and puffed up with the promises of the Messiah's kingdom, which they knew to be near, and imagined would abound with victories and all manner of temporal prosperity. They were selfish, avaricious, and sordid, especially the Pharisees, who were in general great hypocrites: they were wavering and unfaithful, always ripe for sedition and revolt, under a pretence of casting off the yoke of the Gentiles. In short they were violent and cruel, as appears by what they made our Saviour and his apostles undergo, and the unexampled injuries they did one another, both in the time of the civil war, and the last siege

of Jerusalem."

THE MIRACLE OF HOLY FIRE.

A SUPERSTITIOUS RITE OF THE GREEK CHURCH.

"THIS is called the Day of Charity; the doors are open both day and night, and free and gratuitous ingress is allowed to all; so that by ten o'clock, A.M., an immense crowd was collected in the church and round the chapel of the Holy Sepulchre. In this strange assemblage we recognized the complexion and costume of every description of Christian: English, French, Lutherans, Italians, Greeks and Russians, Georgians, Circassians, Tartars, Armenians, Copts, Maronites, Druses, and the various tribes of Syrian Arabs, rushed together into one mass; and to complete the universal society, we were increased by the presence of an American and an Abyssinian.

"For what purpose was it that every Christian name was here collected round the Sepulchre of Christ? How were these pious pilgrims occupied at that time and on this spot? They were collected for the purpose of witnessing either a miracle or the mockery of a miracle; either a violation of the laws of nature by God, or the greatest insult which can be offered to God by man; either a fire lighted by the immediate act of heaven, or an act which seemed to call down fire from heaven, to destroy the scene of such mon-, strous impiety. They were occupied during the awful interval, not in prayer or in any serious meditation, not even in crossing, or prostration, or any vain ceremony

From "The Present Condition and Prospects of the Greek

or Oriental Church," by the Rev. George Waddington.-London, Murray, 1829.

of worship. So far were they removed from any such feeling, that they selected that particular moment for indulgence in buffooneries and indecencies far surpass ing the extravagance of any Italian carnival. They ran and dragged each other round the sepulchre; they mounted on each others shoulders; they built themselves up into pyramids; they hung by their heels naked or half naked; they performed the circuit of the holy chapel, tumbling like mountebanks. shouts and the shrieks from so many voices in so many languages, sharpened with Oriental shrillness, surpassed any idea that can be formed by the languid imaginations of the West. And the spectacle was rendered still more various, and the uproar more discordant, by the violent proceedings of the Turkish and Albanian soldiers, in their vain attempt to tranquilize fanaticism by blows.

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Presently we observed two priests, a Greek and an Armenian, enter the chapel of the sepulchre; the door was carefully closed after them, and strictly guarded by a strong body of Turks. At this sight the impatience of the mob rather increased, and they rushed with more earnestness towards the walls of the chapel, every one with new torches or tapers in his hand, trimmed to receive the expected fire. There were two or three small orifices or windows in the walls, to which every eye was eagerly directed. But their suspense was still somewhat protracted; for the Turkish governor, who takes especial delight in the miracle, and always superintends its execution, was not yet arrived.

"The body of the church is overlooked by a gal. lery, which was occupied by Turks of distinction, by English and other travellers, by some Roman Catholics, and several women, chiefly Armenians. These spectators contemplated the scene beneath them with great difference of feeling. The Turks merely laughed with undisguised and unmitigated contempt: a Protestant might smile or sigh, as ridicule or pity predominated; but the memory of what he beheld could furnish matter for none but melancholy reflection. The Latins were sincerely indignant against the performance of a profitable imposture in which themselves had no share, and would willingly have counterfeited contempt, if they could have forgotten the blood of St. Januarius, and similar impieties of their own church. The Armenian women sat expecting a real miracle, in unlimit ed and unhesitating faith and confidence.

"After the despatch of more important business, the governor at length arrived and took his seat: every light had long ago been extinguished in every part of only by such glimpses of daylight as descended upon it, chiefly through the cupola, from a sky of the clearest blue and most heavenly tranquillity. Very soon afterwards we observed a glimmering through the orifices in the holy chapel; it increased to a flame and instantly became perceptible to the crowd. The shout which announced this event, the completion of the miracle, was the prelude to an exhibition of madness surpassing all that had preceded. The more zealous, or more vigorous fanatics pressed towards the chapel, that they might obtain a more genuine light by the immediate application of their tapers to the divine fountain; and the eagerness of those behind to participate, though less perfectly, in the blessing, brought on a struggle with those who were nearer the sanctuary, and who were anxious to carry away their own light uncontaminated; but in this they seldom succeeded; and thus the fire was communicated with extreme rapidity, and in less than five minutes the whole church presented an uninterrupted blaze of several thousand tapers and

the church, and the stone beneath had been visited

torches. In the mean time the two priests, whose enchapel on the shoulders of some favoured devotees, eitrance has been mentioned, were carried out of the flame, which not one among the fanatic crowd either ther of them waving a celestial torch of the purest

believed or suspected to be the creation of their own impious hands.

"This fact is made credible by the general history of superstition; that which I am about to mention is even more extravagant but not less true. An opinion is universally prevalent that the holy fire has no power to burn or injure; and experiments of this quality are every year made by almost every pilgrim on his own person; all, of course, singed, and burnt, and scarred; and yet, whether it be that the energy of their enthusiasm repels or deadens the sense of pain, or that each man believes his own suffering to be an exception, in visitation perhaps of some secret and unconfessed sin, all persist in their original belief, and continue to proclaim with one voice, in defiance of truth and sense itself, the innocence of the holy flame.

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As soon as they were wearied by these excesses they gradually retired and dispersed, in order to preserve the remains of their tapers by melting them on fragments of linen which they destined to be portions of their winding-sheet, and a passport to a better state of existence. The Turkish governor and the other spectators departed also; and if the scene which we had witnessed was not such as to make Christianity respectable to the mind of a Mahometan, it was such, at least, as might teach a lasting lesson of moderation to a Protestant; it might teach him to compassionate the fanaticism from which he is so far removed; and, by presenting to his actual observation the wildest imaginable enormities practised in the name of Christ, it might teach him to overlook the narrow limits and scarcely perceptible shades which may happen to divide him from his neighbour; it might teach him the exercise of charity towards trifling errors and partial deviations, by shewing him how boundless is the field of superstition, and how frightful are the paths which perplex

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CHRISTIAN TREASURY.

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Certainty of Death. The certainty of death, besides impressing us with a sense of humility, ought to lead us all to be earnest in the duty of preparation for such a change. It is indeed an important event to all, since it fixes their future destiny, and launches them either into happiness or misery for ever. As this life is the only period assigned for escaping the punishment of the wicked, or attaining the joys of heaven, it becomes us to improve the precious season, and to supplicate grace from on high, that we may "work out our salvation with fear and trembling." Abandoning all dependence upon ourselves or our own righteousness, which is "as filthy rags," we ought to come to Christ, so that we may have life." We ought to consider, that "now is the accepted time, now is the day of salvation," and that " other foundation can no man lay, than that which is laid, even Jesus Christ the righteWhen we remember how short life is, by what a frail tenure we possess it,-that we know not what a day or an hour may bring forth,-that, in this very limited season, our eternal salvation must be secured, it is surely impossible for us to give the least indulgence to a spirit of procrastination. The natural works of God are ever in a progressive state, and all fulfil their fixed destiny. The sun rises at his appointed season, and knows the time of his going down. Those who have been favoured with a higher place in the scale of being, whom God has made chief over all his works below, ought not to be characterized by sloth or inactivity about what concerns their eternal peace, but ought to be most earnestly solicitous to embrace that salvaton, which has been secured by the blood of the Lord Jesus Christ, and which is offered to every one, "without money and without price." All the fleeting joys of time, and the possessions of this world, sink into insignificance, when contrasted with the incalculable im

portance of the joys of eternity. Procrastination in matters of such awful moment, is attended with the greatest danger. We ought to view all worldly concerns in their true nature, as they will appear to all at last, and ought never to allow them to usurp the place which belongs to higher interests. We cannot count with certainty upon the evening of life, and even though we could, we cannot then always ensure our repentance.-THOMAS RUSSELL.

The Necessity of Prayer.-Many are hindered, betation, except they feel themselves brought to it by cause they refuse to give themselves to prayer or medidevotion; and except it be when these duties delight them, and go to their hearts; otherwise all seems to them unprofitable. But this kind of men are like him, that being vexed with cold, will not go to the fire experish with famine, and will not ask meat except he cept he were first warm; or like one that is ready to were first satisfied. For why doth a man give himself with the fire of divine love? or, that he may be filled to prayer or meditation, but that he might be warmed with the gifts and grace of God? These men are mistaken in thinking the time lost in prayer or meditation, if they be not presently watered with a shower of devotion; for I answer them, that if they strive as much as in them lieth for this, and do their duty, and thoughts, with displeasure because they depart not, are in war, and in continual fight against their own nor suffer them to be quiet, such men, for this time, are more accepted than if the heat and devotion had come to them suddenly without any such conflict.GERSON.

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The Broad Road leadeth to Destruction.-Jesus tells us of two ways only; and throughout the Scriptures there is no mention made of any other. He says that one is broad, full, because the gate is wide, easily entered; and because the way is wide, not easily departed from without design. Some have thence concluded that this path is smooth, pleasant, unobstructed. Jesus does not say so; he speaks only of the largeness of the entrance, the plenitude of space, the multitude that walk there, and the destruction in which it terminates. Other Scriptures have described it. They speak of it "crooked way," a "dark way," a miry way." David calls it a "dark and slippery way." Solomon says that "thorns and snares are in it;" and Isaiah, that "they who go therein shall not know peace.' Add to this the testimony of those who have tried it, and we need be in no mistake about it. For what is the history of every man, but a record of the toils, the dangers, the difficulties, the sufferings he has found upon this crowded path? Who walks in peace upon it? Who treads it fearlessly and stumbles not? Who finds a shelter in it from the wind and storm? Who gathers on its banks the medicinal herb and ever-blooming flower? No: let not the inexperienced deceive themselves about this road; it is easily found and easily kept, but an easy walk it is not. It is full of difficulties, and there is no light to walk by; it is full of enemies, and there is no balm for the wounded; the blight of sorrow is there, but no place of shelter from its keenness. It is a dark way, for the light of truth is not upon it; it is a cold way, for the warmth of heaven is not in it; it is a crooked way, where no man sees before him, nor knows whither the next turn may bring him; it is a perilous way, where no man lies down in safety, nor knows that he shall rise in peace. Such is the broad road that leadeth to destruction,-CAROLINE FRY.

SACRED POETRY.

ON THE DEATH OF AN INFANT.

FULL many a flow'r is scatter'd by the breeze,
And many a blossom shaken from the trees,
And many a morning beam in tempest flies,
And many a dew-drop shines a while and dies:
But oft'ner far the dream that fancy weaves
Of future joy and happiness, deceives.
And thou, pale mourner o'er an infant's bier,
Brighten thy cheek, and dry the trickling tear;
This came, though veiled in darkness, from above,
A dispensation of eternal love!

He who perceived the dangerous control,
The heart-twin'd spell was gaining on thy soul,
Snatch'd from thine arms the treacherous decoy,
To give thee brighter hope and purer joy.
Oh! see how soon the flow'rs of life decay,
How soon terrestrial pleasures fade away.
This star of comfort, for a moment giv'n,
Just rose on earth, then set to rise in heav'n.
Yet mourn not, as of hope bereft, its doom,
Nor water with thy tears its early tomb;
Redeem'd by God from sin, releas'd from pain,
Its life were punishment, its death is gain.
Turn back thine eye along the path of life,
View thine own grief, and weariness, and strife;
And say if that which tempts thee to repine
Be not a happier lot by far than thine.
If death in infancy had laid thee low,
Thou hadst escap'd from pain, and sin, and woe;
The years thy soul the path of sorrow trod,
Had all been spent in converse with thy God;
And thou hadst shone in yonder cloudless sphere,
A seraph there, and not a pilgrim here.
O! it is sweet to die,-to part from earth,-
And win all heav'n for things of little worth.
Then sure thou wouldst not, though thou couldst, awake
The little slumb'rer for its mother's sake.
It is when those we love, in death depart,
That earth has slightest hold upon the heart.
Hath not bereavement higher wishes taught,
And purified from earth thine earth-born thought?
I know it hath. Hope then appears more dear,
And heaven's bright realms shine brightest through a tear.
Though it be hard to bid thy heart divide,
And lay the gem of all thy love aside,
Faith tells thee, and it tells thee not in vain,
That thou shalt meet thine infant yet again.
On seraph wings the new-born spirit flies
To brighter regions and serener skies;
And, ere thou art aware, the day may be
When to those skies thy babe shall welcome thee.
While yet on earth thine ever-circling arms
Held it securest from surrounding harms;
Yet even there disease could aim her dart,
Chill the warm cheek, and stop the flutt'ring heart;
And many a fruitless tear-drop thou hast paid,
To view the sickness that thou couldst not aid.
No ill can reach it now, it rests above,
Safe in the bosom of celestial love :
Its short but yet tempestuous way is o'er,
And tears shall trickle down its cheek no more.
Then far be grief!-Faith looks beyond the tomb,
And heav'n's bright portals sparkle through the gloom.
If bitter thoughts and tears in heav'n could be,
It is thine infant that should weep for thee.

MISCELLANEOUS.

EDMESTON.

The Refiner. Some time ago, in Dublin, a few ladies, who met together for Christian fellowship and mutual edification, read the third chapter of the prophet Malachi. On coming to the second verse, one of them

gave it as her opinion, that "the fuller's soap," and "the refiner's fire," were only the same image intended to convey the same view of the sanctifying influence of the grace of Christ. From this opinion another of the ladies differed, observing, that there was something remarkable in the expression in the third verse,-" He shall sit as a refiner and purifier of silver." To this they all assented, and as the lady was going into town, she promised to see a silversmith, and report to them what he should say on the subject. She went, and without telling him the object of her visit, begged to know the process of refining silver, which he fully described to her. "But do you sit, sir?" "Oh! yes, madam, I must sit, with my eye steadily fixed on the furnace; since, if the silver remain too long, it is sure to be injured.' She at once saw the beauty, and comfort too, of the expression. "He shall sit as a refiner and purifier of silver." Christ sees it needful to put his children into the furnace; but he is seated by the side of it. His eye is steadily intent on the work of purify. ing; and his wisdom and his love are both engaged to do all in the best manner for them. Their trials do not come at random, but are the wise and gracious appointments of their heavenly Father; and the very "hairs of their head are all numbered." As the lady was returning to her friends with the issue of her interview, the silversmith called her back, and said he had forgotten to mention one thing, that he only knew that the process of purifying was complete by seeing his own image in the silver. When Christ sees his own image in his people, his work of purifying is complete.

Number of the Heathen. The inhabitants of the globe are supposed to be upwards of eight hundred millions. Of these four hundred and eighty-one millions are Pagans; one hundred and forty millions are Mohammedans; nine millions are Jews; one hundred and seventy millions are nominal Christians; a small por tion of these are Protestants; and a still smaller number, it is to be feared, are truly devoted to God in heart and life. How diligent, therefore, should we all be in prayer, and in using all possible means which are accordant with the word of God, for hastening on those happy days, when "all shall know the Lord, from the least to the greatest."

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An African Prince.-Naimbanna, a black prince, arrived in England, from the neighbourhood of Sierra Leone, in 1791. The gentlemen to whose care he was intrusted, took great pains to convince him that the Bible was the Word of God, and he received it as such, with great reverence and simplicity. Do we ask what it was that satisfied him on this subject? let us listen to his artless words. "When I found," said he, "all good men minding the Bible, and calling it the Word of God, and all bad men disregarding it, I then was sure that the Bible must be what good men called it, the Word of God."

The EDITOR of the SCOTTISH CHRISTIAN HERALD begs it to be distinctly understood, that no attention is paid to anonymous Contributions of whatever kind.

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THE

CONDUCTED UNDER THE SUPERINTENDENCE OF MINISTERS AND MEMBERS OF

THE ESTABLISHED CHURCH.

86 THE FEAR OF THE LORD, THAT IS WISDOM."

VOL. I. No. 21.

SATURDAY, JULY 23, 1836.

IS CHRISTIANITY OPPOSED TO OUR
WORLDLY INTERESTS?

BY THE REV. Alexander WHYTE, A. M.,
Minister of Fettercairn.

THIS is a question which, to many persons, is of
considerable importance. They feel no inclination
to quarrel with Religion in the abstract. To such
a kind, and such modifications of Religion as may
suit their worldly views, they have no objections;
but to be religious, as the Word of God requires,
they "cannot away with." This, they maintain,
would hurt their worldly interests, and yield no
adequate return, in any other way, and therefore
they reject it.

to success.

PRICE 1d.

whatever portion they have, the blessing of God is
in it, and that "maketh rich, and addeth no sorrow
therewith." Farther still, are they sure that every
kind and degree of affection for what is in this
world is forbidden? Worldly advantages are to be
valued as God's gifts, as means of well-doing, and
excitements to duty. For these purposes they are
desirable, and Religion only requires that the desire
of them be not indulged to excess.
It is only
what is sinful in the world, and indulging the de-
sire of what is not sinful, to a sinful extent, that
is forbidden. Love to God must be the guiding
emotion in the heart. To it all others must be
subject, and this never was, and never can be, at
variance with any one's worldly interests, or op-

Í. That Religion, such as the Word of God re-posed to honourable exertions, and honest gains. quires, would injure their worldly interests, they infer from the opposition of various divine commands to many things which they deem essential The commands which relate to the regulation of the affections are of this kind. Because they are enjoined to "set their affection on things above, and not on things on the earth," and not to " love the world, neither the things that are in the world," but to "love God with all their heart, and soul, and mind, and strength," they conclude that they cannot enter on the prosecution of any worldly undertaking, with the zeal which is necessary to ensure success. But are they sure that they would succeed if they were to disobey these commands, and set their affections wholly on the world? Do they not see many, who have tried this way to success, labouring under all the miseries of disappointment, "sowing the wind, and reaping the whirlwind ?" Again, are they sure that success, even if they were to obtain it without Religion, would yield them all the advantages they expect from it? Are there not many godless persons who have been very prosperous in the world, and yet are very miserable? God has often "cursed their blessings." Verily, "a man's life consisteth not in the abundance of things which he possesseth." Farther, are they sure that success is denied to those who give their hearts, not to the world, but to God? No decree of perpetual poverty stands against the godly. Some have much, and some have little of the good things of this life," but

The commands which relate to the regulation of the thoughts, are also represented by the ungodly as hostile to worldly success. "Meditate upon these things,”. "thou shalt meditate therein day and night,"-"give thyself wholly to them." How, say they, can such commands as these be obeyed, without neglecting the daily duties of life, which their situations in society impose on them? When so many conflicting interests are to be studied, and so many individuals, in all ranks and professions, of the greatest talents and most unwearied industry, are constantly exerting themselves for the attainment of the same ends, they count it impossible to attend both to Religion and to the things of this world, with any prospect of success.

All this supposes that Religion entirely abstracts the thoughts from the concerns of this life. But no part of Scripture warrants this conclusion, not even that in which our Saviour says,-" take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on." All that this and other similar passages teach is, that we should guard against all sinful anxieties and distrustful fears about the necessaries of life, and, even in the most discouraging circumstances, repose implicit confidence in the all-sutfcient providence of God; not that we should become utterly careless, and exercise no forethought, with respect to what concerns our state in this world. Among the things which are "honest, just, and of good report," are certainly included the " things honest in the sight of all men," which

we are commanded to "provide," and to all these the divine precept, "think on these things," undoubtedly is applicable to some extent or other. Nay, when believers are thus under the guidance of heavenly habits of thinking, they have a "promise of the life that now is," as well as "of that which is to come." The command is, "seek first the kingdom of God and his righteousness," and the promise, "all these things shall be added unto you;" or, in other words, "thou shalt meditate therein day and night," and "then thou shalt make thy way prosperous, and thou shalt have good success." How far they shall prosper and have good success is not revealed, that is among the secrets of God. But they know that "all things will work together for their good,” and that every thing needful in their station will be given to them. Reason asks no more, and faith says, "it is enough."

There is also much in the state of society, that shews the effect of religious habits of thinking to be favourable to worldly success. Daily experience shews, that those who are most destitute of pious and sober sentiments, are the most profligate, needy, and wretched; and that the reverse is the state of those who give themselves to the study of right things, of the statutes and testimonies of the Lord their God. They are as liable as others to the unavoidable evils of this life; and often, too, they fall into error and reap its bitter fruits. But having received "from above," the "wisdom" which is profitable to direct," and having acquired those thoughtful habits which make them look to consequences, they are generally enabled to make such arrangements as lead to some measure of success. "The prudent man foreseeth the evil and hideth himself; but the simple pass on and are punished." "I have been young and now I am old; yet have I not seen the righteous forsaken, nor his seed begging bread." "The law of his God is in his heart, none of his steps shall slide."

There is still another set of commands, namely, those which relate to speech and behaviour, whereon the ungodly endeavour to found a charge against Religion, as opposed to their worldly interests. "Be ye holy in all manner of conversation;" "these words which I command thee this day, shall be in thine heart, and thou shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up ;" and "whether ye eat, or drink, or whatsoever ye do, do all to the glory of God." Such rules of life they hold to be utterly impracticable in the present state of society, and at variance with all their worldly comforts. But is God so hard a task-master, and so little acquainted with his own work, as to command what is not good for them that serve him, and require of them what they are not able to do, or what he has not determined to make them able to do? They may rest assured, that however worldly and wicked the portion of society with which they are connected may be, his grace will be sufficient

for them, if they set themselves honestly to "walk in his ways." Lot, in Sodom; Joseph, in Egypt; Joshua, among the rebellious Israelites; David, in Saul's court; Daniel, in Babylon; and many others, might be mentioned, as practical evidences of all this in former times. And God is the same now that he was then; his "arm is not shortened, but is stretched out still.”

The principles, indeed, by which the truly religious among men regulate their conduct, are those alone which can give any assurance of success. They alone keep that sense of God upon the mind, which is a constant check to the operation of influences unfavourable to prosperity, and a constant excitement to watchfulness, activity, integrity, and all those energies and virtues, to the exercise of which Providence attaches the blessings of life. Of this the ungodly, whatever they allege against Religion, are so fully convinced, that they often assume the mask of piety to gain the confidence of others, and work out their selfish ends. Every thing in the development and consequences of human motives, in fact, as they ap pear in past history and passing events, shews that true Religion is the surest guide to every thing good in this life, and that, if it were more extensively practised, and more uniformly applied to the regulation of every part of the intercourse of society, it would greatly increase every comfort to which its enemies maintain that it stands opposed. It is, therefore, even in a worldly sense, not "vain," but profitable "to serve God."

II. But the ungodly farther maintain, that Religion, such as the Word of God requires, can make no adequate return for the disadvantages, in this life, to which, they say, it would expose them. That true Religion does not necessarily lead to disadvantages, but the reverse, has already been proven. And yet, even though the case were otherwise,-though difficulties, disappointments, and troubles, were constantly to attend its steps in this world, still there is a worth in it, which would be more than sufficient to make up for all these evils. It has a value which cannot be tried by worldly things. It is the "pearl of great price," compared with which all earthly things are worthless,

the "one thing needful," the want of whic could not be supplied by all that the universe has to give. In respect of safety, happiness, and permanency, there is nothing that can be placed in the balance against it.

As to safety, no soul is secure without it, and none is insecure that has it. On every ungodly soul the wrath of God abides continually; and what can silver and gold, and all that they command, benefit any one so situated? The wealthiest votary of Mammon, who has not an interest in the blood of the Saviour, and is not under the sanctifying influences of the Spirit, however secure he may think himself, is but a condemned and perishing creature. "What is a man profited, if he shall gain the whole world and lose his own soul? or what shall a man give in exchange for his soul?" Contrasted with this, how secure is the state of

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