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r ; ''" I' ' ! --'"- ' , : ' ' ' x "' ' """""" , " ' ' 1 , ', , , . 11 V.-; i .Sr, ?,..: '' ' - .. MI AM SET FOR THp DEFERCE OF THE GOSPEL." ' ' " ' ' i I ; si 4 , Si i ' ' U.BY OKSON S. MURRAY. . BR ARDOR, WEDNESDAY, JULY 18, 1838. VOL. X. ICO 43. if 5 03- The VcKaT.Tsx.tomAPH Is publish-' gality they promote; Also !.n! 'JSLjaSSSh Thy promot4 good order, decency f2,23 after eljht months and "within the jretr, $3,00 after the cIom ot tu year, to rue in the ratio - . , ". - Q9To companies who receive twelve or more copies la one bundle and pay within four months, at $1,50 after foot months,' to rise as abore, $1,73 within eight months Ire. ' grf Apnta, who procure and pay fot six sab crtbert ,.ar entitled to the seventh copf gratis. 03- No ppr f be discontinued until aneara tee are paid, except At the dUcretion of the pub liaher. . .,v.-., ; 4-,.. .. . . . , CCh All letters, to secure attention, must come poataztpaU. (xnont BaaXDOM..... Saturday, July 14, 1833. ; Catting irony En. TlL. . f' tlie Vermont Telegraph. ' ' ' ' ' ' Wnat I like to I Ukr to see a church refuse to hire a minister because he frays in public for the JOoUv. -' ' "Hike to see t minister shun to declare the whole counsel of God concerning slare ry'and other popular sins, because it will oflend the ears Of some of hts hearers. ' I like slill'better' to see hjs daughters refuse to joift the Femile Moral Reform fiottetVaad prefer the society of the prof ligate to that of-tbe Tirtnous young man, if he char.ce to be t little more popular. t like to see colored people snugly seated lo t earner behind the door. I like to see a rood deacon sprinz, as if started by an elf c tic &hock, to seat a Strang era "gay clothing," and not eten notice a person in f rile .raimep un . ' The following went the rounds of the pa pers, some months since. . If I had written it, I should have written some parts of it dif Icrenlly, ond something else instead of some part of iu But it contains so many valua tyle, suggestions, I have concluded to give it entire,. , More tban stxtjr Reasons for attending ' ' PnTWle Wortnlp. Rkadk 1 Do you attend on the public worship of God! upon the Sabbath ? Do yotl this fiabtyialjy, at some one place, and na a matter of principle and conscience 1 If a pa rent, do yoa ta ke you r jam ily w ith jrouli Do you promote church-going bab lta motig. y qut neighbors t ilt.not, will ,you candidly aniT seriously consider a few XeAspps jfor y ou r so doing I . GodyourCrcator, Preserver tnd jDecetactor , is "wonhy . of, youchabitual Vorsnip'-espetially on hi holy day. ' ' : 2". ' UoVjpS'. Word . enjothi it on you t iBnait &ri offitng and come inta his eourts: Oh I worship the Lord in the WaUt'y of holiness Pa. xrvi. 8 and 9. IK oi forsake he assembling of yourselves together, as : the-manner of some is." Heb.r-f.'25.; v. -i .- 3. ", God -has appointed, through the -preaching.. of the gospel, -'to sve them that believe j' you should therefore at end u pon hia meani of ifface. 4. l( you1 are a parent, it is yoar sol emn duty to tour children, to train them up ipr this habit, both by example and pre ceDt. - 5. s At you in early life? you owe it to God as your Governor to yourself as an Immortal being, ano to inose oi your own a ire. to form this habit. 6, iGoJ's command, Remember the Sabbath day. to keep it holy,' includes this,. as a pirt of proper keeping of the Sabbath. - 7. It is a service necessary to your own good, as a sinner; to be prepared here, to fflorify and enjoy God hereafter. 8.' You ought to exert, in this practice, th influence of a good example upon all around yoa. : 1 . .- 9.. Self-respect,, and tegard for your own character jn, the estimation of virtuous and christian men, should lead you to the practice of this duty. , 10- No man kcepa the Sabbath proper ly. I according to the Biblev who neg lects public worship on that diy. ,rll. The Sanctuary is the place.and the gabbath the time, peculiarly, to make progress-iareHgious Knowledge., , n 12. lYou .may reasonably - hope that God will meet you, in public worship, for the bestowment.of.hia Holy Spiriu !3 Consider the condescension or God, jn that be will feceiye the worship of a sinful man like youtselC and Uke heed how yoa requite it. ,14. Public worshrp is not only a duly, but it isa-pr"ct5At?which.s if you are a considerate and conscientious person, you will not be willing to lose. j 15. Jesus Christ, bis anostlea and preph els, the friends of God freoerallyy ot Bible times, and good men oTall.ages, have set ' you the example of this practice.. ' i 10-1 Jesus Christ has purchased lor you ' th privileges of public worship, at an in- I finite sacnfjce-'ihe shedding of his own brccious blood."" i '17,' Byjjroar habitual and serious at tendance on'the worship of God, yoa will encourage the ministera'of,the gospel. in their labors, j ,'. - i r , '. ". .--' 18. , .Tha more' you' attepd on. public worship, with a proper spirit the more You will love to do it V 19, Habits of church-going are strong5 ixsna oi saiu:ary inuuenca oncitil society. ' ' 20. ' They horaaaiza . and refioi men. .Tjvthe rerv neatness! cleanliness and fm and respectableness of deportment and mor als, and correct sentiments on all subjects, social and civil, 'as well as moral and re ligious. H2. The preaching of the gospel of Christ, the sacred music and the prayers of God'a house, tend to subdue the ruder feelings, awaken humane and tender asso ciations, suppress or expel the violent pas sions, and promote in a man's character whatsoever is lovely and ol good re port" ' 23. Public worship is the grand means for sustaining Christianity in this world. 24. God has pal his honor upon it in all ages of the world consequently, 25.. To neglect and undervalue it, is a high offence against him. 26. God has, in this appointment, dis played infinite wisdom; and your disre gard of it practically denies the wisdorrfof God in the appointment 27. The prevalence of habits of attend ance on public worship nmong all the peo ple of this country, would be one of the most promising features in our national character, and one of the surest guaranties for our national safety and prosperity. Therefore, 23. Whatever your station, private cit izen or ruler Constituent or legislator honor God, and seek the public good, by maintaining aud promoting this practice. 29. And consider this, that if you do neglect and undervalue this means of pub ic benefit, you do, as an unwholesome member of the body politic,contribute your example and influence towards the injury of the moral character and interests ot this country. 30. Att endance on public worship will promote in you tenderness of conscience in regard to vice of every kind. 31. It will withdraw you from tempta tions to violate the Sabbath by worldly bu siness, or reading, or thoughts, or by fre quenting places of idle and vicious resort. 32. It will promote in you that rever ence for God which will be salutary in its influence on your whole character. 33. Since there is such a thingr as reli gionj if you expect ever to have experi ence of it in your own soul, surely the knowledge of it, and the promotion of its influence in your character must be ex pected through the public services of the Sabbath. 34. By indifference to this means of good, and neglect of it, you shew yourself to' be far from God, holiness and hope of henvrn. ' ' 35. You will in all probability, violate the Sabbath in other ways, by idleness, visiting, hunting, fishing, vicious compa ny, drinking, or by labor, travelling, &c. 36. Also you will cut yoursell loose from many salutary restraints; lay your self open to the temptations of the devil and your own sinful heart to go astray from God and to destruction. Also 37. You will in all probability neglect the Bible, prayer, serious meditation, pre paration for death and for eternity. Also 38. You will have no taste for the so- ciety of the truly virtuous and chris'inn, but on the contrary will be inclined to shun them. 39. You will grieve the hearts of the friends of virtue and of God. 40. The more you neglect public wor ship, the more you will be disinclined and averse to attend upon it. 41. You will try to disbelieve in, ana neglect all religion. 42. You will shut out the Holy Spirit from your soul as a Renewer and Sanc tifier. 43. Your neglect of the public worship of God, living in a christian land, makes you a more absurd character than the heathen thcmselvrs; for they profess to worship some god, or gods ; but you worship no God, true or false. .44. And of course you forfeit your claim to be considered even a nominal, murj less a real christian. 45. You keep yourself aloof from two of the most powerful means of salutary in fluence On your conscience and manner oi life, prayer and pr. aching. 46. 11 is not probable that you will long lead even a decently moral life. 47. Your family if vou have one is not likely to be long a moral one. 48. 1 hose neighborhoods in whicn puo- it worship is neglected, are, generally speaking, immoral neighbor hoods. 49. . Neglecting Dublic worship, you place yourself amonjrthose.who live nyst thoughtless of God, and fearless respecting the thinffs before them in eternity. 50. Yoa helntn dishonor God, promote practical atheism, and curse the world. 5 1 ' I on make vou rself a discourage ment and a grief to those who preach the gospel. . 52. You contribute vour example ana influence towards heathenizing yonrfam- iIy,,neighoorhood,town, county, state, ana the world. ' ' ' 53. You show yoai Self capable of the- UIU3V 43c ingratituae towaiua uivh.ij God,' in return for.one of his kindest and best provisions for your eternal good. ,54.. You undervalue and throw away privileges, lor the lack of which millions mre peris n in g; and lor your Qoing wnitu they will .'"rise up in the judgment and condemn" youl ' ' ::- 55. 'Rentaiber, that for neglect of this solemn duty and precious privilege " God will bring thee into judgment? vAnd. . . j&6 1 oat-yon will mourn and weep in. eternity at tb recollection of Sabbaths &' Sanctuary privileges here slighted, despi-, sea, ana thrown away for "the pleasures of sin." 3 But we find some who, when we ask after their habits of attendance on public worsnip, answer, "tee attend at such or such a place, when we go any where.1' They try to pacify conscience by occasion al attendances, few, and far between." And we add, for the consideration of such, 57. If the gospel is worth hearing one Sabbaih, it is worth hearing every Sab- bain. 58. If God is worthy of your worship one oaooam, ne is wormy ot it every sab- nil .1 I - X . 1 oath. 59. An unsteady and unfrequent attend ance on public worship is little better than none; tor there is no regular recurrence of the influence of religious ordinances to keep up a steady counteraction of the temptations and unholy influences which snrround you, in this sinful world. You lose ground, in all moral and spiritual respects, faster than you gain it. 60. And another difficulty, in this un steady and untrequent attendance on pub lie worship; you lay yourself open to ' the mortification, when you do -attend, of i its being noticed thing, for you. as a new and stranoe t ar better have it so much your habit to a;tend, that your ab- sence instead of your presence shall be j esteemed the new and strange thing. i Have you certain wise reasons or ex-1 cuses which you have been in the habit 1 df giving, perhaps many years, for not j attending public worship? We have not! time nor room to examine and them. All we will say is, answer I 61. Put to yourself one question, enough to sweep them all away, viz: Will they answer my purpose, "before the judgment seat ot Christ," "at the last day?" And 62. Beware of this, that a right eous God will not give you long time to spend in reasoning against so plain a duty, and in inventing vain excuses for neglect of Sabbath and Sanctuary privileges; they will very soon be beyond your reach, for ever. "What thou doest do quickly." More reasons we might give you, read er; but here are more than sixty; are not these enough? Will you require us to shew you every possible reason, before you will be persuaded? Again we ask, will you candidly and seriously consider these? Will you establish for yourself the practice of regular and conscientious attendance on the public worship of God? Witi tow begin next Sabbath Our prayer shall be, that God will in cline your heart to do it; bless you in it; and prepare you, by his trace, for the services of the Sabbath which is everlast ing; lor the worship of the Sanctuary, not made with hands, eternal in the heavens." RELIGIOUS MISCELLANY. LITERATURE OF THE BIBLE. Dr. Beecher's lecture before the arti- zans of Cincinnati, on the republican life, to make a public profession of Reli tendencies of the Bible, contains the fol- j gion. They think that children of eight, lnwintr brief but striking delineation ofi ten. or twelve vears of acre. ar inr.annhlp jts jnteiectUal attractions: In the next place, the immortality of next place, the immortality of republics is aided materially by a sancti- bringing a reproach upon the holy name fied literature. Pagan literature is deeply j whereby they are called. But, upon corrupting; and our own is often little thorough investigation, it doubtless would better. The Bible, aside from its repub-' be evident that as large a proportion of lican institutions and its moral purity, is j such hold out to the end; and as clearly the great store-house of classical excel-. demonstrate the reality of the change, lence and beauty. It is an encyclopaedia which, when children, they hoped the of imagination, taste and beauty. Elegant Holy Spirit wrought in their hearts, as extracts from the volume ol nature, it do any other class of professors, may be fitly denominated, for all her most) The writer well recollects hearing the sublime and prominent beauties are regis-: late venerable Elder Caleb Blood, 'whose tered there. It is not possible in this praise was in all our churches,' relate lecture to make extracts and write a crit-, some circumstrnces which are calculated ique upon the Bible: we can only say j to sustain us in the hope that miny, tho' that the history contained in it, is the only ' perhaps not all of those who at the pres well authenticated history which reaches j ent day, are coming out on the Lord's side, beyond the fabulous ages, and carries while yet in their childhood, will prove back a beam of light tj the creation. It i to be sound in the faith, and useful in the is also concise, impartial, perspicuous, church, particularly to one another, chaste. Its eloquence is native, simple,! In a church, of which he was the faith powerful eloquence, in thoughts thatjful and successful pastor, eight of the breathe and words that burn. Its rgu- members were children, two or three of ment is lucid, direct, and irresistible. Against others, errorists, though van quished, aiay reason still. But the rea soning of the Savior and his prophets and apostles stopped the mouths of gain sayers; struck dumb the prophets of Baal, silenced the Sadducees, end left to tne opponents of Stephen and Paul no rpply but gnasning me ieewi ana stoning. The biograpny oi tne aioie, in inuivm uality and exactness of delineation, stands unrivalled in the development of the pas sions, both the powerful and the tender, the malignant and the gentle: touching every chord of tenderness, or kindling up the fire-of indignation. The history of Joseph cannot be paraphrased, can noi De touched without ruin. It is nature's self, speaking out both perverted and unper verted feelings, instinct with life;" and he who can read it aloud and pas3 thro' the speech of Jodah without faltering, has either, very little, feeling, or has gained over his emotion a nowerful ascendency. v; Thet poetry of the Bible, who shall describe it without its inspiration? In originality, strength, beauty, variety, sim plicity, pathos and fire, it stanas unap proached. fiNo sublimity can surpass that of the. Bible;, and no powerful imagery' no beauty, unless another suu mare glori ous than. our. own .were lighted up to.be the symbol of Divinity," and dther stars to falling autumn leaves, and louder th un dars - ta 'Toar.'' and winds tos rave? and mightier wares to toll. What shll the poet find who came after the Bible with which to reveal it? Nothing remains. It is all upon the consecrated page. The allegories of the Bible are finished Specimens of that kind of writing: and its metaphors are, as Blair observes, what metaphors should be. Painting from na ture and all its descriptive scenery sur rounds us with the erlowinrr realitr. While we read, we behold the dark j clouds begird the mountain tops of Sinai; and the lightnings blaze, and the tjhuaders speak, and the voiceof the trumpet sounds long and waxes loud. When " God came from Teman and the holy one from Mount Paran, and his glory covered the heavens, and the earth was full of his praise," who does not behold the brightness of the light, and His majesty where he stood and measured the earth, and his might, when he beheld and drove asunder the nations, and scattered the everlastingr mountains: when the deep uttered its voice, and the sun and the moon stood still in their habitation. What other poet ever possessed an imagination that would set on fire the course of nature; or one that could wield the tremendous scenery of the elements, the symbol of omnipo- tence? Who, after Job, can describe the war; horse or the confused noise of the bat- tie, of the warriors with garments rolled in blood; after Isaiah, or after David, the storm at sea, with the outcry of the mariner tossed on the mountain wave, reeling like the drunken man, and at his wit's end, or his glad forgetfulness when arrived in port! Ana who can draw now . . C . I- . I i me narp notes ox more loucning lenuencv over fallen greatness and faltan friendship, than those which attended the lamenta tions of David over Saul and Jonathan? And where shall we find a pencil that has portrayed, or can portray, the desola tfon of captivity, of famine and of war, to be compared with those contained in the Lamentations of Jeremiah and those blvssed days which, wrapt in future time, Isaiah saw? Who that reads is not also wrapt into future time to behold that glorious sun which in a cloudless day arises and pours its glad effulgence on mountain top and valley hushing the voice of war pabying the hands of ra pine, and calling forth in a kind alliance the fatling and the bear, the lion and the lamb the leopard and the kid? And as to the last day: it can scarcely be more vivid to the eye when it comes, than it is made now to the imagination by bright and powerful imagery. The great white throne, and Him that sits on it, from whose face ihe earth and the heav ens fled away, the elements in the mean time melting with fervent heat, and the trump of God sounding, and the earth and sea giving up the dead, to stand before the judgment seat of Christ. From the Christian Watchman. Profession of ReUglon In Childhood. Many persons have been of opinion that it is hazardous to the cause of Christ, for those who indulge hopes in very earlv of appreciating the importance of the sub- jct; and therefore in greater iect; and therefore in greater danger of whom were his own. Between these lambs of the flock, there subsisted a de lightful union. They held prayer and conference meetings among themselves, and exercised a Christian watch-care over each other; kindly admonishing when it became needful, and rejoicing in the spir itual comforts that were afforded to any of their number. Things went on harmoniously for a considerable time. At length, however, it was apparent that there was trouble in the liule camp. Their countenances were down cast, and their friends could not help fearing that serious difficulties might en sue. Still, as they evidently lovtd each other, and had hitherto managed with so much christian simplicity, it was not thought best to interfere, until there should no longer be reason to hope that they would come tea private settlement. After some time, the prospect appearing dubi ous, it was judged by the older members that if a favorable termination did not speedily take place, the honor of the cause demanded that the church should call for an explanation at a meeting of the whole body. A meeting was appointed; and the members assembled. It was pro posed that the, juveniles should retire into an adjoining room, and once more endeav or to come to a reconciliation, while the seniors remained to conduct -some other exercises. , They did jsq ; but they tarried long! There i was a. trembling, lest, sifter ali.the aggnevaricea must be made asub ject of church discipline. While every mind was in suspense between hope and fear, the door opened. The little group entered with placid faces, which clearly indicated that the spirit of peace had pre vailed. Harmony was testored, and the anxious pastor, the parents and the church, were spared the pain of disciplining those emphatically, child-like members. Was not the conduct ot those dear chil dren, a touching example to professors of every age? Happy would it be for church es and individuals, if all their troubles and animosities were so prudently and satisfactorily adjusted. One point is wor thy of particular notice, viz: They did not blazon the matter abroad; and make known their trials to everybody excepting the very one immediately concerned, as is sometimes the case with those from whom we reasonably expe-:t better things. Our blessed Lord charged Peter to feed not his sheep only, but, said he, "feed my lambs: How striking tnis tender ness of the "good Shepherd I ' Hov fully does it prove that he watches over and sustains them. And while it is in deed the duty of the church to be exceed ingly careful and guarded respecting the admission of persons, (and older ones too.) let them not be so fastidious as to keep out, unnecessarily, those whom" the Sav ior has called by his grace, and for whom he shows such tokens of his love. At the time that Elder Blood related the above to the writer, the children al luded to, had ai rived to mature age; and had bem enabled to adorn their profess ion. Some, if not all of them, have left the church militant, and are gone with himself, to the church above. MISSIONARY CHRONOLOGY. The following list, from the London Christian Magazine, includes only the British Societies: 1709. Society for promoting Christ ian Knowledge in the Highland and Islands of Scotland. 1732. The Moravian Mission com menced. 1736. Rev. John Wesley went a mis sionary to Georgia. 1737. Rev. G. Whitefield went to join Mr. Wesley. 1760. The Book Society for promot ing Religious Knowledge among the Poor. This was a kind of Bible Socie ty ; and as its subscribers receive back their amount of subscription in the most valuable religious books chosen by them selves, at a reduced price, with liberty to purchase any amount at the price, we recommend it to the consideration of all our readers. 1780. The Naval and xMilitary Bible Society. 1784 and 1817. In the former year, Mr. Wesley, in Conference, determined on sending assistance to America, and va rious labors were undertaken in the West Indies, under the direction of Dr. Cooke; but in the latter year, the Methodist Mis sionary Society was formed. 1785. The' Sunday School Society was formed. 1792. The Baptist Missionary Society. 1795. The London Missionary Soci ety. 1796. The Scottish Missionary Soci ety. 1796. The Village Itinerancy, or E- vangelical Association for spreading the Gospel in England. 1796. The London Itinerant Society. 1797. The Baptist Home Missionary Society. 1799. 1800. The Religious Tract Society. The Church Missionary Soci- The Sunday School Union. The British and Foreign Bible The British and Foreign School ety. "1803. 1804. Society. 1805. Society. 1806. 1808. The London Hibernian Society. The Society for promoting Christianity among the Jews. 1812. The Prayer-book and Homily Society. 1814. The Irish Evangelical Society. 1816. The Irish Society. 1818. The Port of London Society for promoting Religion among the Brit ish and Foreign Seamen. 1819. The Home Missionary Socie ty. 1822. The Irish Society of London. 1823. The Ladies' Hibernian Female School Society. 1825. The Christian Instruction So ciety. 1828. The British Society for pro moting the Religious Principles of the Reformation. From Tho. Dale' Sermon at St. Bride's Church. Hearing the voice of the Shepherd. Now I will tell you when you "hear the voice" of Christ ; it is when, just as you are about to do wrong, something within stops you, and says, God is look ing at you ; forbear to do this;" you hear it too, wnen tne time oi auty comes round, and something whispers within you, you ought now to do what your parents have bidden you ; it is now time to read your Bible, or to say your prayers, or to pre pare your lessons, or to do your duty in that state of life which it has pleased God to call you to.' And you " follow" the good Shepherd, when you do good and show love to those around you; when you cuTb violent tempers or angry pas sions; 'because you are afraid of aint -when, just as an evil word is . trembling on vour iids. vou loroear w -uuer n when you come away from those; howcyi 40 " er lively or agreeable they may be, whom you know to be wicked children, there fore would be dangerous companions ; and, above all, you follow the good Shep herd, like the lambs "of hia own flock, when you give up that which you want, or wish, or desire, in order that you may give pleasure or do good to ethers. From the Morning Star. A Beautiful lUnstraUon. Probably many of our readers know that an interesting work, entitled. "This Young Christian," has, within a few years, appeared- before the publics In this work the author, Mr. Abbott, says, that in one of the chief towns of Spritzer land, there is a very large and excellent iufant school, at which the method of introducing a new pupil forms an occasion of some interest. The little stranger on entering, looks upon the ' trees, play grounds, large rooms, and the multitude of children and teachers, and, is afraid. The teacher then leads the new comer into the midst of the children, end calling their attention, a says, Here lV-a little girl who has come to join our school. She is a stranger and is afraid. Will Vou all promise to treat her kindly?" Tho pupils all answer together, ,YeJ. Sir, we will." The teacher then says, J She has told me that she will try to be a good girl, and to do her duty, but sometimes she will forget, I am afraid, and some- times she will yield to temptations, and do wrong. Now which of you children' win be her triend to be with her a few days till she becomes acquainted with the school, and tell her what she ought to do," and help her watch herself that she may avoid doing wrong?" Several voices reply all at once, I will. Sir." The teacher then selects from among the pupils one of the best and oldest chil dren, and constitutes her the friend and protector of the little stranger. After this they are together whenever they go but, and a strong attachment is formed between them. If the stranger is injured, tho protector is grieved; and kindness shown to one touches also the other. ' ' Thus," says Mr. Abbott, TFe alt need a Protector in our moral interests. Even the Lord Jesus Christ, who took upon him our nature that he might sym pathize with us and be able to succor us when we are tempted. Anecdote of a Pious Negro. A man in Kentucky, buying a slave, went to the former master, and said to him, 'I want you to tell me all Cuffs faults.' He replied, he had none, except he will pray.' Well,' says his new master, J don't like that much, -but I think I can break him f that.' He took him home and made him a servant in the house. He was soon observed every day after his work was done, retiring to the woods. His master, unobserved by him, followed one day to the spot, and over heard him engaged in prayer for himself and his wife. He returned, but did "not say anything to him at the time. When the Sabbath came. Cuff went to meeting When he returned his master asked him how he liked the meeting. He answered, 'very well; there be good people.; I thank the Lord I come here to live.' -His master then said to him, well, CuflT I don't allow any praying on my ground: so you must leave off praying. 4 1 can't, says Cuff. 'But you must.' I can't massa.' 'Well, then, I will tie you up, and give you twenty-five lashes, night and morning, till you do.' I can't leave -off praying, massa.' So the master tied him up, and gave him the twenty-five lashes, and then let him down, and CufT went away singing, , " Soon my days will all be o'er, When I shall sin and sigh no more. His master went into the house, and hia wife said to him, 'why don't you let Cuff -pray if he wants to? It does not hurt us.' He replied, that he would have no pray ing on his ground. He retired to bed, but through the agitation of his spirit he could not sleep. About mid-night he awaked his wife, and asked her if she could pray for him. 'No,' says she, I never prayed in my life." He groaned and said, 'Is there any one in the house that can pray forme?' She replied, I. don't know that there is any one but Cuff 'Weli, call Cuff, then, I most have some body that can pray forme,' Caff came in; and his master looked up and said, Cuff, can you pray for your master J He says, 'Massa, I be pray for you, ever, since you let me down.' The man and his wife were brought to hope in the peace of the gospel. Eastern Baptist. A Similitude. Whenever any as oalty befalls a mole bill, how speedily the little ants gather in droves around the spot, and with what assiduity do they la bor to repair the damage which their min iature pyramid has sustained." Of when the comb is broken and partially remor ed from a well stored hive, with what in- creased ardor do the bees pljr themselves to the tasK of reconstructing their ee a and storing them afresh with delicious nectar. Not a solitary tenant of these in sect habitations remains an idle spectator of the scene. before him : and even they whose apartments have not been disturb ed, lend their aid with the same alacrity as though they were employed on works from which they alone were to reap tbjJ advantage. "Need anything be added to exhibit the moral which this lesson from nature is fit- -.ted to teach I May not the desponding' be) . . . t :1 t " r. '-A v - -A n .f. 7 V, ' n n 'X?