Mahomedanism cannot bear the fiery trial. It was once in supreme power in Spain, but having been dethroned and persecuted, not a vestige of it can be found there. Yet in the very heart of Turkey and Egypt, even an enfeebled and corrupted form of Christianity has managed to survive. At this hour, the sword of Islam is held by a paisied hand, and falls back powerless from the Christian's shield. The crescent of the prophet pales and wanes before "the Sun of righteousness." CHRISTIAN HUMILITY. most powerful men of his country. His immediate predecessors had been the princes of their tribe. The people to whom he preached were ignorant and superstitious; and he himself made it a merit that he could neither read nor write. They were idolatrous, and needed a purer faith; they were corrupt, and susceptible of religious alarm; they were divided and litigious, and ready for party feuds. The prophet had travelled, and from Jews and Christians had acquired some valuable ideas, and these he embodied in his own glowing eloquence. The reason and consciences of many were prepared to admit and admire the great truth, that there is but one God. The only difficulty lay in persuading them that Mahomet was His prophet. For this he toiled long and hard, and almost in vain. His early converts were a few of his own relatives. They evidently cherished political aspirations as well as religious convictions, and their vanity sympathized with the ambition of their kinsman. If Mahomet and his followers were often persecuted, he was as often protected by his powerful kindred. After his celebrated flight, his followers betook themselves to arms. Till he gained his first victory in battle, he had no great influence. Afterwards, it required only the hope of plunder and licentiousness in this world, and of a sensual paradise hereafter, to allure the burning sons of the desert to join his standard. Everywhere, and always, the Koran has been introduced, and enforced by the scimitar. It never attempted to win its way by an apostleship of conviction and love. To a corrupt and timid age, it proposed the alternative of death or Islamism, and thus it prevailed. The Mahomedan never dreams of peaceful missions. Christianity has its missionaries and its converts in nearly all Mahomedan lands; but when the Moslem sheathes his sword, their heathenism more in this, than in he does not think of conflict or victory. | all beside. Survey all the world's religions and philosophies, and you will find that, on the excellence of this, they are as silent as the grave. The best of the Greeks never number it among the virtues. Nay, the whole scheme of their morality was at war with it. They recognized no basis on which it could rest, desired no issues to which it could be applied. The admission of it would have disproved their arguments, and destroyed their motives. They must have renounced their imagined rights, and endangered their imagined interests. To the Christian, nothing is more obvious in the character of Socrates, than his pride. To his accusers and judges, he is not only haughty, but scornful. Yet, Gentile antiquity exhibits no one better than he. When Horace describes his just and heroic man, it is easy to see that the least infusion of humility would destroy the strength and glory of the character. Even the isolated Jews were scornful of all beside. All nations were in their eyes, heathens, sinners, and dogs. The pharisees, who were the most religious, were the proudest of all. Even where the gospel is proclaimed, it is astonishing to observe, how slowly Proand partially pride is overcome. fessedly Christian countries discover The titles, honours, pos sessions, and pursuits of nearly all appear to be but an elaborate exposition of that "pride of life, which is not of the Father, but of the world." Even those hearts which have felt the power of vital godliness, are with difficulty purged from this polluting spirit. It is comparatively easy to indulge benevolence, purity, and devotion, but very hard to be "clothed with humility." No; though it is so good, so reasonable, and so necessary for us, yet men's eyes were holden that they did not see it. If the Infinite Intelligence had not revealed it, we should not have discovered it. If the infinite authority had not enjoined it, we should never have enjoyed it. This, then, is the gift of God. We embrace the book which unfolds it, and the Saviour who displayed it, as sent from the realms of unfading glory to guide us thither. CLEANLINESS. Vice is everywhere filthy. The saying is as true as it is quaint, "Cleanliness is next to godliness." It is so, not merely in the order of importance, but in the order of time. They act and react upon each other. All testimonies agree in affirming that there is scarcely any thing more distinctive of paganism than its love of dirt. Catholicism, which is but one remove from paganism, shows much of this disgusting character, whether its votaries sun themselves in the streets of Naples, or crouch on the mud floor of an Irish cabin. If a family is reached by the influence of the gospel, you may see the effects of it in their clothes, and on the floor of their house. The Dutch are the cleanest people in the world, and at the time when that habit was formed, they were the most entirely Protestant, and the most entirely Christian. Such were the Puritans, and such always have been the Quakers. The inward purity loves to shadow itself forth in sympathy with the outward world. The life that comes from God cannot bear "any thing that defileth." It is the lever of our social state. Multitudes, who daily share the countless advantages and comforts of cleanly habits, little think from what source the purifying waters have flowed. A FALLACIOUS EXPERIMENT. The first great French revolution was regarded, by thoughtful men, simply as a political phenomenon, which might accomplish for France what political changes can effect. But others regarded it as a social regeneration, and the precursor of a French millennium. How grievous was the disappointment. It promised truth, but brought forth chicanery; it promised freedom, but it ended in despotism. It gave assurance of love, but it let loose the furies; and it proclaimed a brotherhood of universal charity, and equal happiness, but it became a concentrated horror and crime, till the streets ran down with blood, and men sat in their several dwellings petrified with terror. It was the grand product of infidelity and sin. Man had banished all true religion, and did not love either truth or holiness. Civilization and learning, science and art, were there, but the one thing essential was wanting, and that was the love and fear of God. Christianity has been tried, and not disproved. A CLOUD OF WITNESSES. It is delightful to contemplate what numbers have lived and died in the faith of Christ. Each of these has been, and is, a solemn witness for the gospel. Multitudes now on earth, and countless millions gathered together in heaven, from all generations, during these last eighteen hundred years, combine their testimony. They embraced its doctrines, reposed on its promises, obeyed its laws, and exemplified its spirit. It was the source and the distinction of their spiritual life. It found them in most ing soul. And all were saved and dissimilar circumstances, and yet blessed blessed. They trusted the gospel wholly, them all. Some were naked savages, in and drew upon it largely, for nothing brutish ignorance, and loathsome degra- else could help them. They lived in it, dation; and others were blessed with all and by it. They entered its profoundest the energies and refinement and luxuries secrets, and tested its very essence. Yet of civilization and learning. Some were, they have never denied its truth, or slaves under the lash, and in the dungeon; depreciated its worth; but like the and others were free as the air they queen of Sheba, they have confessed that breathed. Amongst them were philo- the half of its glory had not been told. sophers who could traverse the region of They have been as spiritual spies to track the stars, and peasants who could but and examine the land of promise. If imperfectly utter their mother tongue; we ask them they will tell us that it is monarchs who lived in palaces and sat a goodly land, and flows with milk and on thrones, and beggars who pined in honey. Some, indeed, there have been the hovel or on the dunghill; children who have brought an evil report upon whose first accents were in hymns of it, but it is well known that they have praise to Jesus; and hoary-headed sin- never really seen it. They never loved ners who, bowing beneath the weight of or trusted or obeyed the Saviour. They years and crimes, came to Christ for reproach the banquet which they are the stay of their last days on earth, and too carnal to taste, and condemn the then for a merciful admission into service, of which indeed they wore the heaven. Some of them sought the livery, but never received the wages, nor Saviour when prosperity smiled, and enjoyed the honour. As for the real health was strong, and many happy followers of Jesus, they encompass us as years appeared before them; but others a mighty cloud, a multitude whom no came to him when every earthly treasure man can number, ten thousand times had been plundered, when every hope ten thousand out of every kindred and in time was blighted, when disease and tribe and people. They sing their song pain had dried up all consolation, and of triumph and gratitude. Their "voice when the terrors of death and judgment is as the voice of many waters, and as loomed in upon the guilty and despair- the sound of mighty thunders." THE SUN OF RIGHTEOUSNESS. From "Hymns and Thoughts for the Sick and Lonely." "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life."-John viii. 12. FROM eastern skies, one summer day, I saw the sun arise, And everything beneath its ray Grew lovely in my eyes; That which before no beauty showed To my beclouded sight, Now seemed as if with light imbued, Then marked I how each glimmering star, When the sun's beam drew near; Until at length I looked in vain To find where they had shone, Thus things, which once appeared most bright, When God illumes the soul's dark night With truth's eternal ray; When the full Sun of righteousness With healing in his wings, Rises, our souls with light to bles, And brighter lustre brings! CHRONOLOGICAL PAGE FOR APRIL, 1849. Leviticus xxv. Leviticus xxvi. Acts xviii. 1-11, 1 Thess. i. 1 Thessalonians ii. Psalms. Numbers xi. Psalms. 6 31 Psalms. Leviticus ix., x. Acts xv. 32-44, xvi. 1-7. 6 35 Acts xvi. 8-40. Leviticus xxiv. 6 37 Acts xvii. 1-15. Acts xvii. 16-34. Psalms. 2 Thessalonians i. 1 Thessalonians iii. 1 Thessalonians iv. Numbers xiii. 26-33, xiv. 1 Thessalonians v. MEMORANDA. Sunday School Union Lessons, Sunday School Union Lessons, Num. xvii., xviii. 1-7, 20-32. 1796, Vaccination introduced. Numbers xx., xxi. 1-9. Acts xviii. 24-28, xix. 1-22. Baptist Home Mission Committee at 6. Numbers xxiv. 1 Corinthians i. 1-25. I Cor. i. 26-31, ii. 1 Corinthians iii. 1 Corinthians iv. Psalms. Deuteronomy ii. 1 Corinthians vii. 25-40. Deuteronomy vi. 1 Corinthians viii. Psalms. Psalms. Deuteronomy xxix. 1 Corinthians x. Moon rises, 8 m. past 3, morning. Prayer meeting, Moorgate Street, at 11. Sunday School Union Lessons, Luke v.1-11,Mark i. 16-20,2Sam.vi.1--19. [ch. Moon sets, 23 m. past 12, morning. SS.U. Luke iv.33-44, Mark i.40, ii. 1-12, 1789, Washington made president of U. St. REVIEW S. Statement of Principles on the Spirituality of the New Testament Church, given in to the Free Presbytery of Aberdeen, by desire of said Presbytery, on 25th April, 1848. With relative Documents. Second Edition, with Preface and Appendix. By ALEXANDER ANDERSON, late Minister of the Free Church, Old Aberdeen. Edinburgh J. Johnstone. 8vo., pp. 61. Answer, in Short Compass, to Mr. Anderson's Statement, given in to the Free Presbytery of Aberdeen, April 25, 1848. By Scrutator. Aberdeen: Davidson. pp. 8. Review of the Proceedings of the Free Presbytery of Aberdeen in the case of the Rev. Mr. Anderson; including a Reply to the Arguments advanced in favour of Infant Baptism. With an Appendix in reply to Scrutator. Aberdeen: Murdoch. Edinburgh Innes. 12mo., pp. 36. counted the cost; but what was the tendency of his institutions? Would they attract the half-hearted, the lukewarm, the worldly, or would they repel them? If we look at the practice of the nominal church, we shall find that its aim has always been to bring into the fold as many as possible. When Romanism was dominant, to extend the boundaries of the church by the sword, was the occupation of the most devout princes, and historians were taught to speak with exultation of the vanquished thousands who reluctantly submitted to baptism. National churches are all formed on the principle of including in the number of acknowledged Christians the whole population. Pædobaptist churches, however they may differ from each other, agree in this, that they administer what they term the initiatory ordinance to some who neither consent to the sign nor approve of the thing signified. DID Jesus Christ intend to establish institutions adapted to draw into his visible church all who could be induced to bear the Christian name, or institutions calculated to render the church a company of genuine believers, willing to submit to his authority unreservedly? This is a question of great practical importance to all who have any part in the administration of his kingdom. It is obvious that he had before him the choice of two principles: he might make his church large and imposing to the view of mankind, or he might make it smaller and less magnificent, but more united in heart and effective, by confining it to sincere and determined adherents. In his discourses he was accustomed to teach that no man could be his disciple who did not prefer him to father, mother, wife, children, brethren, sisters, houses, lands, or life itself, and to caution his hearers not to profess to be his followers till they had unawares. Believer's baptism and infant baptism cannot both have proceeded from one wise lawgiver. The latter may have been regarded by some of its advocates as supplementary to the former, but the tendency of the two practices is as different as the tendency of any two institutions can be. Believer's baptism is a personal profession of faith; infant baptism supersedes such profession by putting the badge on the individual while he is in a state of unconsciousness. Believer's baptism tends to keep out of the church all who are not sufficiently decided and earnest to perform an overt act indicating their adhesion to Christ; infant baptism facilitates the entrance of such into the church, by performing the act of adhesion for them Believer's baptism puts the |