on best interests of men, it yet occupied exclusively | mity, fasts were appointed, which, by the saving the minds of some of them, and gave rise to exertions which nothing but interests of eternal moment could ever have originated. Not to speak of those who dedicated themselves to the preaching of the Gospel, there were many in private life, who expended every thing they could spare from the bare support of life on the purchase of Bibles, and on every suitable occasion, distributed them to the poor,-a gift, the value of which cannot be estimated, without taking into consideration the scarcity and the immense price which in those days a single copy of the Scriptures cost.* But, besides this excellent species of charity, which many of the wealthier Christians devised for themselves, there were others, who voluntarily submitted to the most extraordinary sacrifices, with the generous view of bringing men from darkness to light, and from the power of Satan unto God. One man, for instance, is recorded to have sold himself into the family of a heathen actor, and continued for years cheerfully performing the most servile offices, till, having been the honoured instrument of converting the husband and wife, and whole family to Christianity, he received from the grateful converts the reward of his liberty. And not long after, during a visit to Sparta, the same individual, learning that the governor of that city had fallen into dangerous errors, offered himself again as a slave, and continued for two years in that humble and ignominious situation, when, his zealous efforts for the conversion of his master being crowned with fresh success, he was treated no longer as a servant, but a brother beloved in the Lord.† Time would fail us to enumerate all the various channels through which the benevolence of the primitive Christians flowed. Some dedicated themselves to the task of searching out desolate orphans, helpless widows, unfortunate tradesmen, and heathen foundlings-in those times the most numerous class of unfortunates. Some carried their charity so far as to sit on the highways, or hire persons, whose office was to perambulate the fields for the purpose of directing wanderers, and especially benighted travellers, into the way; while others delighted to lead the blind, to succour the bruised, and to carry home such as were lame, maimed, and unable to walk. § Various were the sources whence the Christians drew the ample means necessary to enable them to prosecute so extensive a system of benevolence. The most steady and available fund was the common treasury of the Church, which was supplied every Sabbath by the voluntary contributions of the faithful, and out of which there was a weekly distribution of alms to multitudes of widows, orphans, and old people, who were stated pensioners on her bounty. In cases of great or public cala Life of Pamphilus. Evan. Mag., 1800. + Cave's Primitive Christianity, part iii. Hailes' Christian Antiquities, vol. iii., p. 73. Bingham. Fleury. It may be proper to add, that the same benevolence and charity was shown to heathen as to the Christian poor and destitute. effected in the daily expenses of all, even of the poor, were an approved and certain means of raising an extraordinary collection; and when that was found insufficient to meet the emergency, it not unfrequently happened that the pastors sold or melted the gold and silver plate that had been presented to their churches for sacred purposes. Many persons too, were in the habit of observing in private, quarterly, monthly, or weekly fasts, or which occasions, they either took little food or none at all, and transmitted the amount of their daily expenditure to the funds of the Church; while others voluntarily bound themselves to set aside a tenth part of their income for the use of the poor, and placed it, in like manner, in the Church's treasury. Besides, there were many wealthy individuals, who, on their conversion to Christianity, from a spirit of ardent gratitude to the Saviour, sold their estates, and betaking themselves to manual labour or to the preaching of the Word, devoted the price of their property to benevolent purposes. Others, who gave up their patrimony to objects of Christian benevolence, chose to retain the management in their own hands, as for example, a rich merchant who with part of his money built a spacious house, and with the rest of it entertained all strangers travelling in his neighbourhood, took charge of the sick, supported the aged and infirin, gave stated alms to the poor, and on every Saturday and Sabbath caused several tables to be furnished for the refreshment of all who needed his bounty. This voluntary surrender of property was very common in the early ages, and in the great majority of cases this step, doubtless, was dictated by a spirit of Christian sincerity and love. But many inconveniences were apt to result from these public bequests, to the families and friends of the generous donors, and hence the pastors, in their anxiety to prevent the least appearance of evil, and to countenance no proceeding, though tending to increase their treasury, but what was just, honest, and of good report, often refused to accept of estates that were offered them, or restored them again to the surviving relations of the testator, of which the following may be given as an instance :— A certain man having no children, and no prospect of a family, destined his whole patrimony for the benefit of the poor, only reserving to himself the use of it so long as he lived. It happened that after this destination of his fortune he became the father of a numerous family, in consequence of which, the Bishop of Carthage generously restored to him the unconditional use of his estate, and gave up all right to it, in preference to the natural claims of the children. Another story to the same effect may be subjoined, on the authority of Jerome, who had a personal knowledge of the circumstances he deA Christian in Egypt made a public tails. Bingham, vol. ii., p. 289. Cave's Primitive Christianity, part iil. + Hailes Christian Antiquities, vol. ii., p. 111. Bingham, vol. ii., p. 270., vol. iii, p. 49-53. Fleury, p. 191. munity of enjoyment, in which all met together as brethren, forgetting all other distinctions but their common union in the faith and service of Christ. And though it was not properly a religious festival, yet, celebrated as it generally was, after the close of public worship,-when the minds of all were fresh from the impression of its solemn services, it was sanctified and endeared by all that is sublime and interesting to the feelings in the religion of Jesus. The way of providing and conducting this supper was as follows: The rich brought a supply of provisions with them, and when the solemnities of worship were over, they spread a table in the Church, on which the volun announcement that he purposed to dedicate his estate to the cause of Christian philanthropy. At his death, which happened not long after, it was discovered that he had secretly reserved a part of his fortune for his own private use; a reservation which, although he had perfect liberty to make if his intentions had been declared, became stamped with a character of moral guilt, after he had professed to dispose of the whole of his money for the support of the poor. Fame was not long in publishing this fraud to the world, and the Christians of the place, sensitively alive to the stain which such hypocrisy would cast on their name, resolved to give so strong and decided an expression of their sentiments as would pre-tary contributions of all were laid; and, after a vent all imputations on the honour of Christian benevolence. A public meeting was held, at which about five thousand persons were present, to deliberate on what was best to be done in the circumstances and while some proposed that the money so fraudulently hoarded should be remitted to the parents of the deceased, and a few suggested that it should be thrown into the treasury along with the rest he had formerly bequeathed, the voice of an immense majority prevailed,-that it should be buried in the grave of the owner, and that their sentence should be recorded in these memorable words: 66 Thy money perish with thee."* So far were the primitive Christians from proclaiming it to be a duty for the rich to part with their possessions, or from encouraging the transference of them to the treasury of the Church, that their pastors, most eminent for piety and zeal, often seized opportunities of restoring such as had been alienated, to the family and heirs of the owner;-so anxiously did they endeavour, at a time when the benevolence of some Christians was assuming a romantic character, and ambition was prompting others to signalise their names by deeds of splendid liberality, to discountenance all donations for benevolent and Christian purposes, except such as were proved to be the honest and free-will offerings of faith and love. † A distinguished feature in the social manners of the primitive Christians was the love-feast. It was a banquet at which persons of all classes in the Christian community sat down in familiar company,—the pastor and his deacons, the aged believer and the young disciple, the opulent professor and the poorest of the flock. No seats of honour were appropriated to those that were in office, no invidious line of distinction separated the occupiers of the head from those who were placed at the bottom of the table. It was a feast of charity; not, however, in the common sense of the term, as if it were a splendid and public entertainment which the wealthy gave to their needier brethren, and which they condescended to countenance and grace with their presence, but in the literal acceptation of the word,-a perfect com Bingham, vol. iii., p. 50. + It was from their unbounded benevolence, that the disciples were called by the heathen, as Tertullian informs us, not Christianis, but Chrestiani, from a word signifying, sweetness of disposition. Hale's Sermons, fervent invocation of the divine blessing on their social meeting, the viands were distributed to the guests. Every one ate and drank at discretion, but the strictest temperance was observed. And indeed this simple repast was so regulated, that it was impossible, in early times, for any excesses to be committed. During the whole continuance of the festival, they joined in edifying and Christian conversation, the richer and better educated kindly mingling with their poorer brethren, and encouraging them to state their sentiments freely on every subject. At a convenient part of the evening, some one gave a short exhortation to unity and brotherly love; and after others had entertained the company with the singing of a psalm, or some sacred piece of his own composition, and they had joined together in prayer, they all retired to their several places of abode. It was a beautiful practice, indicating, not indeed a golden. age of purity, but a state of society where, to a great extent, the disciples, acting in the character of their earliest predecessors, were of one mind and one spirit, and loved to proclaim to the world that the distinguishing badge and motto of their community was," By this shall all men know that ye are my disciples, if ye love one another." But this interesting custom, in the hands of Christians that did not carry to its observance the pure and exalted feelings that influenced their ancestors, soon degenerated from its primitive character, and became the occasion of many excesses; so that, from being first prohibited to be held in Churches, it was afterwards found expedient to observe it only on rare occasions, till at length it fell totally into disuse, and is now associated almost exclusively with the memory of the age that gave it birth. THE OBSERVANCE OF THE CHRISTIAN BY THE REV. ROBERT LORIMER, LL.D., Mosheim on the on Scripture Texts. Hist., tom. i., p. 54. apply to all men, and are equally good and imperative | at all times and in all places;-if you regard Him who is Lord of the Sabbath, as your Master in religion and morals, you cannot surely feel yourselves at liberty to spend the day as you please, but as He enjoins. While the irreligious, who dare to oppose themselves to God, and spurn the restraints of his law and authority, variously desecrate this day, is not a uniformity of observance to be expected in those who profess themselves the disciples of Jesus Christ,-even an earnest and zealous endeavour to do what the will of the Lord is? If he says, Spend it in the way most agreeable to yourselves, be it so; or, if he requires that you should abstain from business and amusements, even those that are lawful on other days, and bids you keep it holy, or dedicate it to religious uses, who that values his favour, and regards his own eternal welfare, will venture to disregard or disobey him? Now, the law obliging to the observance of this rest, you are aware, extends to all classes or descriptions of persons. But as sons, daughters, man and maid servants, and the stranger who may happen to be with us, are particularly specified, it therefore peculiarly concerns parents, or heads of families, to see to it, that this ordinance of heaven be properly observed; not that it is in their power to make those under their jurisdiction religious, but they may at least make them cease to do evil, which is the first step to learn to do well. Parents are especially bound, by the strongest ties and most solemn engagements, to bring up their children in the fear, nurture, and admonition of the Lord, and ought, therefore, as they are able, to instruct them in the nature, use, and obligation of the Sabbath, recommending the devout observance of it by the engaging propriety of their own example. But if they pay little or no attention to the manner in which their children spend the Sabbath, allowing them, for example, to play about the streets without restraint or reproof, to the no small annoyance of the neighbourhood, or to wander with idle and evil companions over the fields, is not this doing them a most essential and manifest injury? Are they not likely, from such practices, to learn to disregard all religious restraints and institutions, and to contract habits that are not easily corrected and reformed, if they do not at last bring them to a public and ignominious end? If it would grieve parents to see their children turn out idle apprentices, bad servants, and worthless characters in society, if the thought of their everlasting misery would rend their hearts with anguish, let nothing be wanting on their part now, by religious instruction, example, and discipline, to save them from such a fearful doom. As servants, by the express command of God, are to share in the rest of the Sabbath, it is the duty of masters to let them know it as such, viz., a day of rest. From their condition in life, servants are often but ill or imperfectly informed in the truths of religion, and were it not culpable, nay cruel, to keep them by any unnecessary employment from the means of Christian instruction and improvement-from hearing the Word of God, which is able to save their souls? But how aggravated the guilt of the master, when, instead of charging himself with their attendance on religious ordinances, his servants learn, from his example, to neglect or disregard the service of the sanctuary, and to violate the sacred rest of the Sabbath! Taught by himself to rob God of His due, and permitted to go abroad and mix with any species of idle company they may happen to meet with, do they not often return, perhaps not disinclined and certainly much better prepared in the knowledge of ways and means to rob him of his ? It is also provided by the statute, that the lower animals shall have a day of rest weekly, to relieve them from the weariness and toil of their useful labours. But if by the authority of God himself it is expressly required that these domestics shall rest with their masters one day in seven, were it not wrong, were it not presumptuous, in any man to employ them on that day, even in what has the first claims on his industry-the labours of the field; how much more in gratifying his passion for amusement or unnecessary travel? But we are not only to rest on the Sabbath,-a day of mere idleness, instead of a blessing, would be a curse to us. We are commanded, therefore, to sanctify that rest, to dedicate or keep the day holy to God, to attend to its duties with all that zeal and diligence, at least, which we give to our secular interests on other days. In particular, this day, while it affords leisure, calls to devout meditation; to contemplate the origin and redemption of the world, and to adore and celebrate the perfections of the Great Supreme, of whom, through whom, and to whom are all things; to search the Scriptures, and, through means of them, hold converse with their Author; to practise self-inspectionserious and impartial review of character and conduct in the past week; to form good purposes and plans of improvement for the future, and especially to engage in those devotional exercises which serve to elevate and assimilate the soul to God. As social acts of worship are well calculated to unite us closer together as brethren, and by sympathy more to promote pious affections and emotions of soul, the public worship of God is an important means of sanctifying the Sabbath. For this purpose the Lord Jesus Christ has appointed an order of men to conduct the offices of religion in Christian assemblies, has promised his special presence in the midst of them, to bless them and to do them good; and as his example should have the force of law with his disciples, it is recorded of him that it was his custom to attend the service of the synagogue every Sabbath-day. Luke iv. 16. As the private dwelling of every Christian should be a Bethel, where the worship of God, in all its parts, is daily and diligently performed, besides the more public service of the Church, what season so proper for attending to the religious instruction of children and servants of the family as the leisure and opportunity which the Lord's day affords? Were it thus sanctified, as it ought to be in every house, how soon would true religion, through the blessing of God, revive, and spread, and prosper among us! But if such seasons are suffered to pass unimproved, especially by those engaged in labour from morning to evening, is it not to be feared that it will not be much attended to in the other days of the week? And what a serious injury were this, both to individuals and to society at large! For as families are nurseries of the community, as the foundation of character, of order, and propriety of conduct is laid in religious instruction and good household government, how can the State receive from these, loyal useful subjects, or the Church good intelligent members, if the young are suffered to grow up under the domestic roof in ignorance, insubordination, and ungodliness? Besides, whatever defect or blame may attach to the ministers of religion, in conducting its services, should not parents and heads of families seriously consider whether the fault of an unsuccessful ministry does not much lie at their own doors, when they do not previously invoke the presence and power of the Spirit of God to prepare their hearts to hear the truths of his Word, nor follow up the service with earnest prayer that what they have heard may be blessed to them for good, nor are at due pains afterwards to recal and confer about what they have heard, in the family circle? How desirable were it that parents, or heads of families, felt more their solemn responsibilities in these matters! Though perfectly aware that every age and country has its particular virtues and vices, and though there is often more severity than truth in condemning present times as worse than the preceding, it can hardly be denied that in zealous attention to the ordinances and offices of religion, we do not exceed nor even equal our forefathers. Are there not yet some who remember when the Sabbath was more devoutly observed, when the Church was better attended, and in both services, when walking and parties of pleasure on that day were more rare, when family worship was more common, and when the head of the family was wont to catechise and instruct his children and domestics in the grand doctrines and duties of religion? It were most desirable to see the sober manners and godly practices of our pious ancestors of olden times revived or surpassed, but we can have little hope of this if the seasons sacred to devout reflection and improvement be not religiously kept. One should think it were enough to insure the due observance of the Sabbath to know, that it is the will of God that enjoins it, who derives no advantage from us or from our service, but expressly designs the appointment for our good. We should always, therefore, bear in mind, that the Sabbath was made for man-for his advantage-not only affording him seasonable relief from the care and labour of the preceding week, and time to recruit his strength and spirits, but leisure also to attend to the superior concerns of his soul and solemn preparation for eternity. God, who well knows our frame, knows how eager we are about things seen and temporal, and how forgetful of, how cold and indifferent to those things that are not seen, and that are eternal; he has therefore graciously appointed a weekly monitor to remind us that we have other and higher interests than any of an earthly and secular nature, to which indeed the greatest of these are not worthy to be compared. Now, if the care and welfare of the soul ought to be the grand aim and business of our life, will any grudge the time which is devoted to an object so supremely important? To appoint stated and solemn pauses in labour, and to open a universal school for the instruction and improvement of all descriptions of persons; to impress their minds with a deep sense of the divine Being his presence, perfections, and providence their relations and obligations to him-their responsibility in a future state for their conduct here, and the everlasting recompenses that await them in eternity, according to the character formed and deeds done in the body now,—the necessity of reconciliation with God through the merits and mediation of Jesus Christ, and of having a life and conversation becoming the Gospel, without which no man shall see the Lord,-the advantages of self-denial and self-government,-the duty and importance of always speaking the truth,-of doing justly in their dealings, and as they would be done unto, and of cultivating and exercising kind affections in their intercourse with their fellow-men; such an institution, even in a political view, approves itself to our reason, and demands, as it deserves, every encouragement that example or influence can give. As there seems no better way of improving in sacred and saving knowledge, and in every Christian temper and grace, than by heartily engaging in those exercises which constitute the proper sanctification of the Lord's day, how conscientious and exemplary should we all be in the observance of such an important duty! It is hoped, then, that every one will bring the matter home to himself, and seriously consider whether, or where he is in fault, and where there is room for improvement-what the will of the Lord is, and regulate himself accordingly. It would be most grievous to those who watch for your souls as to give account, if, on a review of your conduct, neglect and violations of the Sabbath shall be found in you, and yet not instantly re formed, but wilfully persisted in; for this would be sinning presumptuously, or with a high hand, and exposing yourselves to the righteous judgment of God. May not one hope for the cordial co-operation in this good cause of the several kirk-sessions? persuaded that to their other labours of love, the elders will add their best endeavours that the Sabbath be duly observed in their respective districts, that Christian converse and fellowship be promoted;-and will take care that those who unnecessarily and habitually absent themselves from public worship, or neglect the religious education of their children, be admonished and warned, that by so doing they will be deprived of the privileges and communion of the Church. It is further hoped, that the elders, elected by the kirk-sessions, will feel it their duty regularly to attend the meetings of Presbytery, which may be more particularly desirable when the session records are called up, to review the state of church discipline and management in the parish. Parochial teachers have it much in their power to promote the sanctification of the Lord's day; and it is sincerely hoped that they will exert increased zeal and diligence to instruct the young under their care in the principles of religion and good morals, and especially to impress on their minds the design and obligation of the Sabbath-what are the duties required, and the sins forbidden, as set forth in the excellent catechetical formularies of our Church. As it is much to be regretted that spirituous liquors are so much and so freely used, and that the Lord's day even is not exempted from desecration, by instances of intoxication, it is earnestly hoped that the civil autho❤ rities will exercise their vigilance and powers to protect the Sabbath from such gross outrages on public feeling and decorum, and also as much as possible protect those addicted to such practices from doing so much harm to themselves; and it is humbly submitted if much good might not be done to public morals by imposing more restrictions on granting licenses for selling spirituous liquors, and by enforcing the laws against the sale of them on the Lord's day. Independent of religious considerations, is not the right observance of the Sabbath of great importance to society, not only as a means of preventing crime, which often originates in Sabbath profanation, but also of diminishing pauperism, with all its train of evils and suffering? For the grace of God teaches all those who keep the Sabbath-day holy, to deny ungodliness, and worldly and wasteful lusts, and to live soberly, righteously, and godly-to be diligent in business-to order their affairs with discretion, and even to lay by them in store, that they may have to give to him that necdeth. In short, all ought to regard the Sabbath as sacred, and most worthy of their devout observance. How vener able! being the oldest religious institution in the world. the most ancient monument of its creation in the space of six days! Venerable also now as the appropriate memorial of the completed redemption of the world, demonstrated by the resurrection of Jesus Christ from the dead. This hallowed day, as it circulates round the world, publishes to every land the glad tidings that God has visited and redeemed his people, and begotten them to a lively hope by the resurrection of his Son from the dead. It proclaims the jubilee of man, redemption from all his iniquities, from the hand of all his enemies, from death and him that had the power of it, from the grave, and bondage of corruption; and also announces a blessed rest and glorious liberty to the sons of God an eternal Sabbatisin in the heavens, of which the Sabbath on earth is an emblem and pledge. Finally, as the Sabbath of old was a sign of holy relationship between God and his people, let it be also THE name that next presents itself is one that stands forth pre-eminent in the literature of the age,-Sir Walter Scott. No better test can be given of the lofty character of Scott's poetry, than its undoubted originality. His genius, far removed from merely copying the style or thoughts of others, marked out a path for herself, and trode it with the majesty of one who knew her own strength and mastery. While others of an inferior caste formed themselves into disciples of this or that school of poetry, Scott formed one for himself, and soon drew around him a host of admirers and imitators. The chivalrous spirit which pervades his principal poems, the rich romantic hues which he throws over the events of history woven in his verse, and the freedom with which he sketches the portraits of the mighty men of old; none of them fanciful creations, but flesh and blood earls and barons of an earlier and less refined era of our country's annals; all combine to make his poetry, in the truest sense of the word, national. His Lady of the Lake,' 'Lay of the Last Minstrel,' Marmion,' and 'Lord of the Isles,' any separate one of which was sufficient to have conferred immortality on his name, are all noble productions. Such, indeed, has been their popularity, that where the scene of the story of either of these is laid, there an interest has been created that has drawn pilgrims to our land from every country where civilization has spread, and made the classic ruins of Melrose, and the romantic scenery of Loch Katrine, known to thousands by whom the hills and valleys of Scotland, but for the overpowering influence of his genius, would have remained unvisited, and unappreciated. So much does Scotland owe to Sir Walter Scott. Scattered over his poetry are many sacred pieces of great beauty, and none more so than the following HYMN OF THE HEBREW MAID. And trump and timbrel answer'd keen; With priests' and warriors' voice between. Forsaken Israel wanders lone; But present still, though now unseen! When brightly shines the prosperous day, No censer round our altar beams, And mute are timbrel, trump, and horn: A contrite heart, a humble thought, The fine moral conveyed in the verses that follow, must make them welcome to every pious heart. They are excellent. TIME. "Why sitt'st thou by that ruin'd hall, Or ponder how it pass'd away?" Desired, neglected, and accused? When Time and thou shalt part for ever!" His prose works may be said to be still more singular than his poetry. In metaphysical disquisition, and acute reasoning on many disputed points, both in politics and religion, they cannot easily be equalled; and as he held opinions directly at variance with most of the writers of his age, so he sturdily maintained his ground, and forwarded his views with the vigour and manliness of one who thoroughly believed in the truth of the doctrines he laboured to inculcate. The following hymn, no less distinguished for its lofty poetry than the pious feeling that pervades it, will be appreciated, we have no doubt, by readers of every class. HYMN BEFORE SUNRISE IN THE VALE OF CHAMOUNI. O dread and silent mount! I gazed upon thee, Didst vanish from my thought: entranced in prayer, I worshipp'd the Invisible alone. Yet, like some sweet beguiling melody, So sweet we know not we are listening to it, Thou, the meanwhile, wast blending with my thought, As in her natural form, swell'd vast to heaven! Awake, my soul! not only passive praise Thou first and chief, sole Sovran of the vale! O struggling with the darkness all the night, Your strength, your speed, your fury, and your joy, And who commanded (and the silence came) |