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gation of "the parsons," what would he have said? how loud and bitter his complaints of intolerance and persecution! but there is not a whisper of either when he himself is to be the favoured party. Was Hume, then, a truly tolerant man, even to the extent of forbidding to punish our neighbour on account of his creed?

of intolerance. He approved of the deeds of intolerance. What other interpretation can be put upon the following language applied by him to the persecuting course of Queen Elizabeth? Would a real enemy of intolerance, a real friend of candour and religious freedom, have expressed himself in such terms? "That renowned princess, whose good taste gave her a sense of order and decorum, and whose sound judgment taught her to abhor innovations, endeavoured, by a steady severity, to curb this obstinate enthusiasm, which from the beginning looked with an evil aspect both on the Church and Monarchy. By an act of Parliament in 1593, all persons above the age of sixteen, who were absent from church a month, or who by word or writing declared their sentiments against the established religion, were to be imprisoned till they made an open declaration of their conformity."" Is this the language or the spirit of toleration? Is this philosophy, or love of freedom? Our readers do not need to be reminded of the persecuting cruelties of Elizabeth's reign. It would seem that Hume regarded them only as illustrations of "good taste" and "sound judgment." How would he himself, or his Infidel friends, have liked the steady severity which would have curbed their obstinate enthusiasm in scepticism? Such sentiments are quite of a piece with the softened and varnished character which he gives to Laud in a subsequent reign, where of a merciless instigator to persecution it is said: "He was in this respect happy, that all his enemies were also declared enemies to loyalty and true piety, and that every experi-ings-conduct. These are outrageous contradictions ence of his revenge by that means became a merit and a virtue."

Nor did Hume disdain the aid of intolerance when it came nearer home. We say nothing of his quarrel with Rousseau-of the bitterness and vindictiveness which it discovered; these are anything but creditable, though Hume may have been in the right. If Rousseau was, as some believe, a monomaniac, the spirit of the controversy, in so far as Hume is concerned, was so much the worse; but we ask whether the following statement indicates very enlightened views of toleration-whether it does not savour very strongly of what is usually, when applied to religion or religious men, called persecution? Hume, at fifty-six years of age, says: "A gentleman told me that he heard from the French ambassador that his most Christian majesty (the king of France) had given an arrêt, prohibiting, under the severest penalties, the printing, vending, or dispersing any paper of Rousseau or his partisans against me. I dine with the ambassador to-day, so shall know the truth of the matter which scarce appears credible. It is surely very honourable to me, but yet will occasion that strange man to complain that he is oppressed with power all over the world." (Vol. ii. p. 365.) There is not a word of disapprobation here of the reported procedure of the French king. All intolerant and unjust as it was, Hume is quite satisfied. He even accounts it honourable for him to be favoured at another's expense! Had the same conduct been pursued by the King of Britain against Hume's works in this country, especially at the insti

The inconsistency of intolerance in Hume and his school is gross-far more flagrant than similar intolerance on the part of Christians. Infidels hold that there is no discovering religious truth with certainty, and that no man is responsible for what he believes or disbelieves, and hence, that it is a matter of no great moment; consequently, all men, whatever their religious opinions, should be treated alike. Hence we find Hume gravely stating: "To all appearance, the sentiment of Stockholm (on moral and religious questions), Geneva (that is, Calvinism), Rome Ancient (Paganism), Modern (Popery), Athens (Philosophy), and Memphis, have the same characters; and no sensible man can implicitly assent to any of them, but from the general principle, that as the truth on these subjects is beyond human capacity, and that as far as one's own case goes, he must adopt some tenets, there is most satisfaction and convenience in holding to the Catholicism we have been first taught. Now, this I have nothing to say against." Having nothing to say against this system of universal indifference, everything like uncharitableness and severity, much more intolerance and persecution, should have been utterly excluded from Hume's spirit-writ

of the professed creed. How different is the state of things in the view of true Christians! They hold, on divine authority, not only that truth in morals and religion can be certainly known, but that it is all-important that men are responsible for receiving or rejecting it-that they who believe shall be saved, that they who believe not shall be condemned. In these circumstances, is it wonderful that they should be anxious and earnest about the salvation of others as well as their own-that that anxiety and earnestness should, to the careless and indisposed, wear the aspect of dogmatism and intolerance-and that sincere and upright zeal should really sometimes pass into severity? Above all, is it wonderful that they should be stirred to anger against Infidels, wantonly and sportively it may be, attempting to rob them and their children of their only hope amid the trials and sorrows of the world? No doubt, in giving way even, in these circumstances, to severity or anger, they are forgetting the spirit of their Master; and the results of experience, but surely intolerance, is infinitely more pardonable in the one case than in the other? The truth is, and all history attests it, that the persons who are most excusable in forcing their opinions upon others--we mean real Christians -are the very persons who have least yielded to the temptation.

GOD A DEFENCE IN BATTLE. IN Madagascar, some time ago, an insurrection | broke out, and the army were ordered to march to quell it; but before they set out, the great national

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WALK WITH GOD.

idol was to be dragged forth to bless the people, and they were to be sprinkled with holy water. Now it happened that three hundred of the soldiers had cast off idolatry; and when they heard what was coming, they said one to another, "What shall we do? If we do not bow before the idol we shall be counted among the rebels, and shall surely be put to death." The leader of the Christian band asked his brethren to meet together in the evening, that they might consult what steps they had better take. They met accordingly. Some said, "We are poor, feeble creatures; we hope that God will forgive us though we should bow before the idol-it will be only to preserve our lives." Others said, "We are married men; it will never do to leave our wives widows, and our children fatherless." The leader of the party, after he had heard the opinion of his companions, took his New Testament from his pocket, and read aloud, "He that loveth father or mother more than me, is not worthy of me; and he that loveth his life more than me, is not worthy of me." It was enough. Their decision was made at once. They would not forsake their Saviour. But it was a fiery trial through which they had to pass, and they knelt down to ask of Him that he would not leave them to pass through it alone. They then pledged one another to stand to their resolution.

One of them, however, was a traitor. He went and told the commanding officer. "Three hundred of the soldiers," said he," are believers, and they have resolved not to worship the national god." The Christian leader was sent for, and asked if it was so. He confessed that it was. This made the officer very angry, and he ordered that the three hundred should not attend when the idol was brought out; but he added, "The god will avenge himself upon them." He would not put them to death, because they would be wanted in the army; but he determined to place them where they would be sure to be cut off.

The army marched to meet the rebels. They came up to them in a ravine between two lofty mountains. Here the Christians were ordered to occupy the front ranks. Their enemies took it for granted that they must fall there; but a hand greater than that of man so arranged the order of the battle that the arrows never touched the Christian band. When the sun set, a retreat was sounded; the roll was called, and it was found that, though there had been great destruction among the Heathen, not one of the Christian soldiers was missing! The other soldiers asked them how they had been preserved and began to suspect that the New Testaments in their pockets were charms. "It was not these that saved us," they made answer; "it was the God whom we serve." The rest were thunder-struck, and a hundred of them cast away their idols from that day.Miss. Rep.

OBJECTIONS TO FAMILY WORSHIP
ANSWERED.

Ir would be more honest for people frankly to own that they have no heart for it, and that this is the real cause of their neglecting it, and not any valid objections they have against it; but since they will torture their invention to discover some pleas to excuse themselves, we must answer them.

First objection. "I have no time, and my secular business would suffer by family religion."

Were you formed for this world only, there would be some force in the objection; but how strange

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does such an objection sound from an heir of eternity! What is your time given to you for? Is it not principally that you may prepare for eternity? And have you no time for the great business of your life? Why do you not plead, too, that you have no time for your daily meals? Is food more necessary for your body than religion for your soul? May you not redeem sufficient time for family worship from idle conversation, or even from your sleep? May you not order your family worship so that your domestics may attend upon it, either before they go to their work, or when they come to their meals? Second objection. "I have not ability to pray." Did you ever hear a beggar, however ignorant, make this objection? A sense of his necessities is an unfailing fountain of his eloquence. Further, how strange does this objection sound from you! What! have you enjoyed preaching, Bibles, and good books so long, and yet do not know what to ask of God? Again, is neglecting prayer the way to qualify you to perform it?

Third objection. "I am ashamed."

But is this shame well-grounded? Are sinners ashamed to serve their master? A little practice will easily free you from all this difficulty. Fourth objection. 'But, alas! I know not how to begin it."

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Here, indeed, the difficulty lies; but why will you not own that you were hitherto mistaken, and that you would rather reform, than persist obstinately in the omission of an evident duty?

Fifth objection. "But my family will not join in it."

How do you know? Have you tried? Are you not master of your family? Exert that authority in this which you claim in other cases.

Sixth objection. "But I shall be ridiculed and laughed at."

Are you more afraid of a laugh or a jeer than the displeasure of God? Would you rather please men

than him?

Therefore, let God have an altar in your dwelling, and there let morning and evening prayers and praises be presented, till you are called to worship him in his temple above, when your prayers shall be swallowed up in everlasting praise.-Davies.

WALK WITH GOD.

LET God be much in your thoughts, and in the view of your mind; not only when you approach some solemn ordinance, but in the whole course of your actions-when you go forth, and come in-when ye lie down, and rise up. Let the creatures you converse with, the several dispensations of Divine Providence toward you, present God to your thoughts, and in the view of your minds. For how can men that have seldom any thoughts of God maintain any comOur communion with God is not munion with him? as it is with creatures, in a sensible way; but it is by the inward thoughts and exercise of the mind; which therefore we ought to be frequent in. And these thoughts of God should not be slight and transient, but fixed and serious; especially at some times, which we should more peculiarly devote to solemn meditation. Meditation brings the object nearer to the

soul, and the soul nearer to it, though locally distant; unites the soul to it; mixeth itself with it; whereby it doth possess it, or is possessed of it.-Barker.

SATAN FOILED.

SATAN will do his utmost to flatter or fright you out of your purposes. But while you can approve your ends to Christ, yourselves may answer Satan in the hindrances he will throw in your way. For example: Satan. Why art thou so solicitous for thy soul? Thou mayest be saved without all this ado. It is more than needs.

Soul. No, Satan! All I can do is too little, did But I will not do the

not Christ undertake for me. less for Christ's doing so much.

Satan. All thou doest is to no purpose: thou shalt be damned at last.

Soul. Should it be so, I would rather serve God for nothing, than thee for all thy flattering, lying promises. I will do God all the service I can for the mercies I have received, though I should never have more. The very work of religion is better than the work of sin, even without a reward.

Satan. Spare thyself, poor soul! Thou art not all spirit: thou hast flesh and blood as well as others. Why wilt thou expose thyself to contempt and sufferings? No man in his wits will court a general hatred.

Soul. Peace, Satan! Be it known to thee, and to all thy imps, I had rather have your hatred than your love. All your kindness to me is to ruin me.

Satan. Be not so conceited of thine own wisdom.

Look about thee in the world. Have not others souls to save as well as thou? and they do not proudly pretend to be wiser than their neighbours.

spoils without any "hue and cry" being raised after him. The police, as far as I can find, have had no notice of the robbery, and the papers say nothing about it. Indeed, I have learned that the people robbed have said nothing to one another about their losses, and it seems doubtful whether many are aware yet of the greatness of their loss.

MYSTERIES.

CONTENT thyself with what is clearly revealed, and leave what is hid and above thee unto God. Be not thou so bold as to measure the boundless mysteries of God by thy narrow, confined understanding; neither do thou presume to reject what thou canst not comprehend. What is of God is above thee: for God is God; he is clothed with honour and majesty. and with that light which is inaccessible. We ought. therefore, to be modest when we speak of the un searchable doctrines and providences of God: for in them we see enough to admire, but can never comprehend; and when we have spent all our time to "find out God," and the infinity of his being, the mystery of the Trinity, the mode of his workings or operations, the depth of his contrivances about the accomplishing of fallen man's salvation, and all the great counsels of God, and the intricacy of his providences, we must come to this close, with the apostle: "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!"--Lobb.

POPISH SUPERSTITION. It is well known that Catholics generally have a great dread of the curses of their Church, but perhaps it is not commonly understood that they dread the curses of each other. It seems they suppose that any individual has power to inflict the curse of God upon those with whom he is offended, unless something can be done to remove it. An instance in which this

Soul. Begone, Satan! I will parley no longer. power was pretended to be exercised was lately stat If others neglect salvation, therefore must I? Willed to us. An intemperate Irish nurse was employed' their missing of salvation relieve me for the loss of mine? Though a Peter persuade Christ to spare himself;-nay, when his friends went out to lay hold of him, thinking his zeal had crazed him;-nay, when

his brethren had wheedled in his mother to send to

him, to abate his work; he would not yield a minute. (Mark iii. 21, 31.) By the grace of God (though I shall come infinitely short), I will make Christ my pattern; and therefore, Satan, say thy worst, and do thy worst. Through Christ, I defy thee.-Annesley.

DARING ROBBERY!

A VERY daring robbery was committed last Sabbath in one of the chapels in Mr. - preached an excellent sermon, and more than five hundred impressions were distributed about in the house. But a large number were stolen almost immediately after coming into possession of the hearers. Others were robbed of theirs before the benediction was pronounced, and others before they reached home. It is believed that of the large number of the impressions of that sermon, the greater portion have been irrecoverably lost. This is most deeply to be regretted, as the discourse was one of great value, and might have been of greater advantage to the owners, if retained, than any other species of property in their possession. And, what is more strange, there was no commotion made on the occasion. The thief managed the thing so adroitly, that he got clear off with his

in a public institution, but was dismissed for her intemperance. This greatly offended her, and she went through the institution, cursing every room, every bed, and every person that might occupy them. The Catholic members of the institution were greatly alarmed, and sprinkled the rooms and beds with holy water. This they considered a sovereign remedy for the curse. But the angry woman learning that an antidote had been applied to her bane, went over the institution and cursed it afresh, and the same remedy was applied again. No special calamity has befallen the institution, and the poor ignorant Catholics have probably been confirmed in the efficacy of holy water. -Boston Recorder.

YOUR CHIEF ENEMY. SIN would deprive me of eternal life; therefore I will be its death. It would keep me from eternal rest. therefore I will never rest; till I have conquered and subdued it. Nothing in the world would bring upon my eternal soul the eternal loss of the eternal God, his glorious Son, and Holy Spirit-of the company of his holy angels and saints-of eternal treasures, of a blessed kingdom and incorruptible crown-but cursed sin. Poverty, sickness, men, death, devils, cannot; nothing but sin: therefore I will be its bane: that shall not reign in me that would not suffer me to live in everlasting happiness.-Doolittle.

THE CHRISTIAN TREASURY.

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ON MAKING RELIGION OUR BUSINESS.

O How few make religion their business! seen that the pomp of worship destroys the Is he an artificer that never wrought in the purity, as the paint of the glass hinders the trade? Is he a Christian that never wrought light; and it is no untruth to say, that forin the trade of godliness? How few make re- mality may as well damn as profaneness. A ligion their business! superstitious Pharisee may as well be in hell 1. Some make religion a compliment, but as a drunken epicure. A Christian's main not their business.-They court religion by a work lies with his heart. He that makes reliprofession, and, if need be, religion shall have gion his business, gives God the vitals; he their letters of commendation; but they do not worships him "in spirit and in truth." (John make religion their business. Many of Christ's iv. 24.) In stilling, the spirits are strongest. disciples, who said, "Lord, evermore give us The good Christian distils out the spirits for this bread," yet soon after basely deserted God. Aaron must offer the fat upon the altar: Christ, and would follow him no longer: "From "He shall offer an offering made by fire unto that time many of his disciples went back, and the Lord; the fat that covereth the inwards. walked no more with him." (John vi. 34, 66.) All the fat is the Lord's." (Lev. iii. 3, 16.) 2. Others make the world their business: If Aaron had offered the skin instead of the fat, "Who mind earthly things." (Phil. iii. 19.) it would not have been accepted. External The earth puts out the fire; so the love of devotion alone is offering the skin; and they earthly things puts out the fire of heavenly that give God only the skin of duty, shall carry affections. It was a judgment upon Korah away only the shell of comfort. and Dathan, "the earth swallowed them up." (Numb. xvi. 32.) Thus it is with many: the world swallows up their time, thoughts, discourse; they are swallowed up alive in the earth. There is a lawful use of these things; but the sin is in the excess. The bee may suck a little honey from the leaf; but put it in a barrel of honey, and it is drowned. How many engulf themselves in the creature, and drive such a trade in the shop, that they quite break in their trading for heaven! The farm and oxen have kept millions from Christ. These do not make religion their business, but make the world their business; and what will all be at death, but as a dream of fancy? "The people shall labour in the very fire, and shall weary themselves for very vanity." (Hab. ii. 13.)

Let us deal impartially with our own souls, and put ourselves upon a strict trial before the Lord, whether we make religion our business. And for our better progress herein, I shall lay down ten signs and characters of a man that makes religion his business, and by these, as by a Gospel touchstone, we may try ourselves:

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Char. 2. He who makes religion his business avoids everything that may be a "hindrance to him in his work. A wicked man cares not whether the matter of religion goes forward or backward; he stands in the way of temptation; and as if sin did not come fast enough, he "draws it as with a cart-rope." (Isa. v. 18.) But he who makes religion his business flies from temptation; and while he is running the heavenly race, "lays aside every weight of sin which doth so easily beset" him. (Heb. xii. 1.) A man may as well miss of heaven by loitering in the way, as by losing the way. "The king's business required haste" (1 Sam. xxi. 8); so the business of religion requires haste: therefore the good Christian is careful that he be not taken off the work, and so be taken tardy in it.

Char. 3. He who makes religion his business hath a care to preserve conscience inviolable, and had rather offend all the world than offend his conscience: "I thank God, whom I serve from my forefathers with pure conscience." (2 Tim. i. 3.) Much of religion lies in conscience. Faith is a precious jewel; Character 1. He who makes religion his but conscience is the cabinet where this jewel business doth not place his religion only in ex- must be kept: "Holding the myster of the ternals: "He is not a Jew who is one out- faith in a pure conscience." (1 Tim. iii. 9.) wardly." (Rom. ii. 28.) Religion doth not Love is a beautiful flower; but this flower most stand only in forms and shadows; this is to grows in the garden of a pure conscience: give God leares instead of fruit. It is often "Charity out of a pure heart, and of a good

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No. 41.*

conscience." (1 Tim. i. 5.) So sacred a thing is conscience, that without this all religion drops in pieces. He who makes religion his business, labours to get conscience regulated by Scripture (as the watch is set by the dial); and, having done this, he keeps his conscience as his eye, that no dust of sin fall into it.

Char. 4. He who makes religion his business, religion hath an influence upon all his every-day actions.

(1.) Religion hath an influence upon his eating and drinking. He holds the golden bridle of temperance; he eats sparingly. "The godly man feeds not to please the sensual appetite, but that he may," as Chrysostom saith, "by the strength he receives from the creature," "be the more fit for the cheerful discharge of spiritual services;" he makes not his food fuel for lust, but help to duty. Epicures dig their own grave with their teeth; they feed without fear. Sinners fear not lest their table should be a snare (Jude 12); they fear not the process of justice; while the wine is in the cup, they fear not the hand-writing on the wall. But the godly man, being regulated by religion, puts a knife to his throat, that he may cut the throat of intemperance. (Prov. xxiii. 2.)

(2.) He that makes religion his business, religion hath an influence upon his recreation. -The strings of the viol must sometimes be slackened, lest they break. But we are apt to offend most in lawful things; more are killed with wine than with poison. Religion sits as moderator in the soul. The man influenced by religion dares not make play an occupation; it is oil to quicken him in God's service, not a sea to engulf him.

(3.) He that makes religion his business, religion hath an influence upon his buying and selling. The wicked get a livelihood often by cozening; sometimes they embase commodities; they "sell the refuse of the wheat." (Amos viii. 6.) They would pick out the best grains of corn, and then sell the rest. Sometimes they falsify their weights: "He is a merchant, the balances of deceit are in his hand." (Hos. xii. 7.) But he who makes religion his business is regulated by it in the shop; he is just in his dealings; he dares not hold the book of God in one hand, and false weights in the other; he is faithful to his neighbour, and makes as much reckoning of the Ten Commandments, as of his Creed.

(4.) Religion hath an influence upon his marrying. He labours to graft upon a religious stock: he is not so ambitious of parentage as

of piety; nor is his care so much to espouse dowry as virtue; in a word, he seeks for “a meet help," one that may help him up the hill to heaven: this is marrying "in the Lord." That marriage indeed is "honourable” (Heb. xiii. 4), when the husband is joined to one who is the "temple of the Holy Ghost." (1 Cor. vi. 19.) Here is the man that makes religion his business, who in all his civil transactions is steered and influenced by religion: religion is the universal ingredient.

Char. 5. He who makes religion his business, is good in his calling and relation.-Relative grace doth much grace religion. I shall suspect his goodness who herein is eccentrical. Some will pray and discourse well; but it appears they never made religion their business, but took it up rather for ostentation than as an occupation, because they are defective in relative duties: they are bad husbands, bad children, &c. If one should draw a picture, and leave out the eye, it would much eclipse and take from the beauty of the picture: to fail in a relation stains the honour of profession. He who makes religion his business is like a star shining in the proper orb and station wherein God hath set him.

Char. 6. He who makes religion his business hath a care of his company. He dares not twist into a cord of friendship with sinners: "I have not sat with vain persons." (Ps. xxvi. 4.) Diamonds will not cement with rubbish. It is dangerous to intermingle with the wicked, lest their breath prove infectious; sin is very catching. They "were mingled among the Heathen, and learned their works. And they served their idols; which were a snare unto them." (Ps. cvi. 35, 36.) If you mingle bright and rusty armour together, the rusty will not be made bright, but the bright will be made rusty. He who makes religion his business, likes not to be near them whose nearness sets him further off from God, and whose embraces, like those of the spider, are to suck out the precious life. The godly man ingrafts into the "communion of saints," and hereby, as the scions, he partakes of the sap and virtue of their grace: he who makes it his business to get to heaven, associates only with those who may make him better, or whom he may make better.

Char. 7. He who makes religion his business keeps his spiritual watch always by him.

(1.) He watcheth his eye: "I made a cove nant with mine eyes." When the eye is gadding, the heart is defiled.

(2.) He who makes religion his business

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