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"Yes, I know it well enough. I never shall see that sun rise or set again-I wish it was over-I wish 1 was dead-I wish you would leave me -I did not send for you. Mother, mother, send this man away; it is useless to talk with me."

"Oh, my boy," cried the almost heart-broken mother, "do listen to the word of truth; you will soon be beyond its reach; you are fast hastening to the judgment. Oh, my child, it is a fearful thing to meet God unprepared."

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Her sobs choked her utterance. knelt by his side and prayed for God's Spirit to bring the wanderer back. He rolled and tossed in his bed, and constantly interrupted me during prayer. I then read from the Bible such verses as I thought would lead his mind to right reflection. He hid his face, placed his fingers in his ears, and begged me to desist; and groaned so audibly as to alarm those in the room. As I passed towards the door I grasped his hand, and said, "Farewell, my friend." He raised his eyes towards me, and seemed to be willing to listen.

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"Suppose," said I, we were on board a ship together, and in some violent storm the ship was wrecked-I had secured a plank, and, as I clung to it for safety, refused to let you take hold; what would you think of me ?'" "Think of you," said he; "I would think you were a selfish wretch."

"We have been wrecked: here," pointing to the Bible, "is the plank on which I rest; the billows of death are riding over you; and will you lay hold before it is for ever too late? Before

you is the shoreless ocean of eternity: the voice of mercy may yet be heard. Turn you, for why will you die? Your infidelity is no security for such a storm. Think of your Saviour; oh, look to him as your only staff, your only sure support."

He kept my hand; the tear startled in his eye; his whole soul was centred in the gaze of agony. "It is too late, too late; there is no mercy, no hope for me: I am lost, for ever lost!"

Before the sun set his soul was in eternity-gone to the audit. At twelve years of age he left the sabbath-school, entered a printing-office, associated with

infidelity, and drank the poison. At twenty summoned to the bar of God, without a ray of light to cheer the darkness of the valley of the shadow of death. Young man, think of this sad story, and flee from sin, to holiness and God.

ZEAL IN DEATH.

"A FEW mornings since," writes Mr. Hitchcock, missionary at Molokai, "a young man, by the name of Hookano, came into my study, evidently under the influence of mental depression. On inquiry I found him to be an actual idolater. He had removed from Hawaii to Molokai, after the death of his father, who, on his dying bed, had solemnly charged him worshipped, and which, he assured his never to forsake the god which he had son, would save him if he continued to honour it. This he promised to do; and he had kept his promise up to the time he came to talk with me, when the following conversation took place."

Missionary. What is your wish?

Hawaiian. I have come to tell you of the charge my father gave me when he

died.

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M. I perceive you are crazy. You two different authors, who were not conshould take medicine, and get well, and temporaries. then we will converse more.

H. I am in my right mind, and not in

sane, as you suppose.

As he rose up to go, he requested me to enrol his name among those who professed to be concerned for their souls. I replied that I could not do it unless he would cast off Paala and resolve to cleave to Jehovah. He insisted on my writing down his name. A few days afterward he came again, bringing a few potatoes as a present: and when I inquired about Paala, he said that he had burned him up. "Did he leap out when you cast him into the fire?" "No." was the reply. He now professes to be a firm disciple of Christ, and has resolved to cleave to him alone.

I know not when I have had my feelings more interested in any one than in this young man. He had every appearance of believing sincerely in the fatal practice of idolatry. He was a living specimen of what the mass of the nation were less than thirty years ago. The worship of idols is now contrary to the law of the land, and, when detected, is punished. He had, therefore, concealed the object of his homage, and, for a series of years, had adored it in secret-and all this in obedience to the charge of his dying father! Will not some young man learn from this example of ignorant but sincere filial piety to give more heed to the dying counsel of his Christian parents?

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23,214 7,959 592,439 181,253 773,692 2,728,800 838,380 3,567,180 The middle chapter, least in the Bible, is Psalm cxvii.

The middle ver. is the 8th of Ps. cxviii.
The middle line is in 2 Chron. iv. 16.
The longest chapter is Ps. cxix.
The word and occurs 46,227 times.
The word Jehovah occurs 6,855 times.

IN THE OLD TESTAMENT.

IN THE NEW TESTAMENT. The middle book is 2d Thessalonians. The middle chapter is between the 13th and 14th of Romans.

The middle verse is Acts xvii. 17. The least verse is John xi. 35. The word and occurs 10,684 times. The arrangement of chapters has, by many, been ascribed to Lanfranc, archbishop of Canterbury, in the reigns of William I. and I., while others refer it to Stephen Langton, archbishop of the same see during the reigns of John and Henry III.; but the real author of this useful division was Cardinal Hugo de Sancto Caro, about A.D. 1240.

The facility of reference thus afforded by Hugo was farther amplified by the introduction of the present system of verses. This was done by a Jewish rabbi, Mordecai Nathan, about A.D. 1445.

The number of languages on the earth is estimated at 3,000; the Scriptures have been translated into nearly 180. The two principal English versions are those of

King James" and the "Douay." The former was translated and collated, or compared, with the originals and other versions by forty-seven of the most learned divines of the age. It occupied from 1608 to 1611 before it received the ecclesiastical and royal sanction. The Douay version was rendered from the Latin vulgate, collated with the originals by four Professors of Theology in the English college of that name, A.D. 1609.

A GOOD ANSWER. A CEYLONESE boy, about thirteen years old, applied for baptism. The missionary said to him, "You are too young and too small." "Sir," said the boy, "my body is small, but my soul is not. And though I am young in years, I know that I am a great sinner, and that no one but Jesus Christ can save me." Some time afterward, having again applied, he was asked why he was so anxious to be baptized. He replied, "I know baptism will not save me; but Christ has commanded it; and

The middle book in this division, is how can I call him Saviour, if I live in Proverbs.

The middle chapter is Job xxix.

The middle verse is in 2 Chron. xx., between 17 and 18 verse.

The least verse is 1 Chron. i. 25. The word and occurs 35,543 times. The 21st verse of Ezra vii. contains all the letters of our alphabet.

The 19th chapter of 2 Kings and 37th of Isaiah are alike. This fact is an internal mark of the truth of the Scriptures, being transcripts from public records by

disobedience to his commandments?"

SCRIPTURE ILLUSTRATIONS. "Salute no man by the way."-Luke x. 4. IN their salutations, on meeting, much time is often consumed by the Orientals in mutual inquiries and compliments, manual and oral. They are also fond of inquiring into all the business-such as the name, native place, residence, and

present object of persons they meet on the road and who return their salutation. In this 1.0 offence or impertinence is intended or taken. It is the habit of the people and the custom of the country. But a stranger, not familiar with the custom, or, from the more reserved habits of his own country, not disposed to disclose himself fully to every one he meets, is apt to be much annoyed, and finds it difficult to get rid of the questioner without exciting suspicion. The Orientals, who in general have little idea of the value of time, do not mind the loss of it which is thus involved. Yet they were so far sensible of it, that it appears to have been the practice to inculcate upon messengers who were sent upon

business which required despatch, that they should not salute any ma by the way. Compare 2 Kings iv. 29. The striction on this point will be the better understood when it is stated that it was a maxim among the Jews to salute every one by the way. Exceptions were, indeed, made with respect to such as were mourners, and those who fasted-these not being expected to offer or return any salutation. That our Saviour did not intend to intimate any objection to proper salutations of civility and respect appears clearly enough from what immediately follows, where the disciples are instructed to salute the house to which they came in the eustomary form,-" Peace be to this house."

THE SPIDER AND THE FLY.

" WILL you walk into my parlour ?" said the spider to the fly;
"'T is the prettiest little parlour that ever you did spy.
The way into my parlour is up a winding stair,

And I have many pretty things to show when you get there."
"Oh no, no!" said the little fly, "to ask me is in vain ;
For who goes up your winding stair comes never down again.”

"I am sure you must be weary with soaring up so high;
Will you rest upon my pretty bed ?" said the spider to the fly.
"My bed has silken curtains, the sheets are fine and thin;
And if you please to rest awhile, I'll snugly tuck you in."
"Oh no, no!" said the little fly; "I've often heard it said
They never wake again who rest upon your bed."

"I am sure you must be hungry," said the spider to the fly:
"Will you look into my pantry ?-my pantry is close by.
There are dishes without number, and delicacies nice;
And if you please to look within, perhaps you'll take a slice."
"Oh no, no!" said the little fly: "indeed that cannot be ;
I've heard what's in your pantry, az 1 do not want to see.”

"Sweet creature!" said the spider; "you are witty, and you 're wise;
How handsome are your gauzy wings! how brilliant are your eyes!
You do not know how fine your shape, how slender and how fair,
How beautiful your shining wings, with colours bright and rare!
I've got a looking-glass within, upon a little shelf;

And if you please to take a look, you may behold yourself."

Alas, alas how very soon this silly little fly,

Pleased with these flattering words, forgot the danger that was nig
Thinking only of her gauzy wings and of her brilliant eye!
And slowly she came nearer now, and nearer, till at last
The spider darted on his prey, and fiercely held her fast.
He dragg'd her up his winding stair, and to his dismal den,
And true it was poor little fly came never down again.

And so, my little children, who may this story read,
To idle, silly, flattering words, learn never to give heed.
Against any evil counsellor close heart and ear and eye;
And take a lesson from this tale of the spider and the fly.

Cabinet of Things New and Old.

DIVINE LOVE THE ESSENCE OF CHRISTIAN EXPERIENCE.

"The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.”—ROM v. 5.

"EXPERIMENTAL religion is a reality;" and this is Christian "knowledge gained by trial." But the genuine nature of this mental treasure has been misapprehended and unfavourably misrepresented by many, even well-meaning but ignorant Christians. While scornful infidels and worldly formalists have, unhappily, united in ridiculing the idea of spiritual influences upon the mind as the offspring of mere fanatical extravagance, injudicious Christians have spoken of experimental religion in a manner calculated to mislead, as consisting, in a great degree at least, in a state of sore conflict with tormenting fears, perplexing doubts, and deep depression, the heart groaning under the consciousness of guilt and the power of corruption.

True Christians may certainly be exercised with these various experiences, but such ought by no means to be attributed to religion they prevail for want of employment. Guilt, fear, and depression are natural to man as a fallen, corrupted creature, and, more or less, they agitate the bosom of every human being: nor can any child of man be free from these states of mind, until he realize the possession of genuine Christian experience, the enjoyment of the love of God through Jesus Christ.

God, the source of human and angelic existence, must necessarily be benevolent. His vast and magnificent creation proclaims him to be the overflowing fountain of good. Divine benevolence is seen in all the works of nature; and everything appears to have been adapted to afford enjoyment. Fruits and flowers and all the endless variety of productions in the world exhibit the most attractive beauty and elegance; and while munificently designed for the use, the instruction, and the happiness of man, they variously commend to the understandings and the hearts of the pious, the loving-kindness of God our Creator.

Divine benevolence is, however, perceived, chiefly, in the provisions of eternal redemption by the Son of God.

Experimental Christianity consists much in the contemplation of this great expression of the love of God: hence the declaration of the apostle, "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins," 1 John iv. 10. This great truth cordially believed fills the soul with joy and peace,

"In God's giving Christ to be our Redeemer," says Charnock,

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"he gave the highest gift it was possible for Divine goodness to bestow. And though God could create millions of worlds for us, he cannot give a greater Son for us. What was this gift but the image of his person, and the brightness of his glory? Heb. i. 3. What was this gift but one as rich as eternal blessedness could make him? What was this gift but one that possessed the fulness of earth and the more immense riches of heaven? It is a more valuable donation than if he presented us with thousands of worlds of angels and inferior creatures, because his person is incomparably greater, not only than all conceivable, but inconceivable creations. We are more obliged to him for it than if he had made us angels of the highest rank in heaven, because it is a gift of more value than the whole angelical nature; because he is an infinite person, and, therefore, infinitely transcends whatever is finite, though of the highest digrity. God so loved the world, that he gave his only-begotten Son,' John iii. 16. In the creation, his goodness gave us creatures for our use; in redemption, his goodness gives us what was dearest to him for our service-our Sovereign in office to benefit us, as well as in royalty to govern us.

"It was a greater gift because it was his own Son, not an angel. It had been a mighty goodness to have given one of the lofty seraphim-a greater goodness to have given the whole corporation of those glorious spirits for us, those children of the Most High; but he gave that Son whom he commands angels to worship, Heb. i. 6, and all men to adore and pay the lowest homage to, Ps. ii. 12-that Son that is to be honoured by us as we honour the Father."

Although every Christian may not be able at all times to frame such sublime ideas and comparisons in his own mind, still the grand doctrines revealed in the gospel are the sufficient means of forming his ruling principles of daily duty, and of filling his mind with holy joy and triumph. "God commendeth his love towards us, in that, while we were yet sinners, Christ died for us. He was delivered for our offences, and raised again for our justification; therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ; by whom also we have access by faith into this grace wherein we stand, and rejoice in the hope of the glory of God. And not only so, but we glory in tribulations also, knowing that tribulalation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed; because the love of Christ is shed abroad in our hearts by the Holy Ghost which is given unto us," Rom. v. 1-8.

"God is love," the apostle declares, adding, "and he that dwelleth in love dwelleth in God, and God in him," 1 John iv. 16. Language could not have been chosen more beautiful or engaging to represent the moral glory of the Divine nature, nor to describe the excellency of experimental religion. Born of God by regenerating grace, Christians are brought nigh to God to seek conformity to his sacred image; and this ineffable union between God and holy

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