Judea. No human mind can fully grasp the sacred wonders that belong to their past history, much less can it satiate itself with the dim but still traceable outline marked down by the hand of inspiration, of what is yet to come, and perhaps even in our own day, upon that land of mystery and marvel. We have touched on one branch of what is termed Christian history: it is one so universally popular, so famed in tale and song, that it could not be passed over; and the growing interest of themes connected with that locality calls for especial watchfulness on the subject. The Turkish Empire is in itself a splendid enigma; and, as interwoven alike with prophecy and with many nations now professing the Christian faith, it holds out a most engaging object for contemplation, for which this paper affords not space. C. E. [SINCE the above was in type, we have received some valuable hints from one who signs A friend to Youth," to which we shall pay every attention. In this matter we expected to stand almost alone: it is truly cheering, and a subject of the deepest thankfulness, to have received many words of encouragement from christian parents and teachers, in what threatened to be both an ungracious and a thankless office, but which does not prove so.-ED.] ON SELFISHNESS. THE following remarks will probably be found to outline the minor features, as well as the more prominent characteristics, of this fundamental vice, and, though rapidly and slightly thrown off, may assist in the detection of a counterfeit, where hitherto its existence was not even suspected. We premise, firstly, that no true happiness, either present or future, accrues from self-indulgence. 2. One concession to self, draws other evils in its train. 3. When selfishness reigns, it renders the case of conversion at least, very doubtful. 4. A love of self, is the secret, but real parent of all sin :-e. g. of pride,-because self asks to be exalted; of vanity-for self loves to be admired; of envy-as it cannot bear to be surpassed; of contempt -by deeming inferiority to self, a sufficient warrant for censure; of unkindness-being so engrossed, as to forget the feeling of others; of intemperance-for it will be gratified; of unbelief-as it chooses not to admit, what it cannot obey: of discontent—for it holds itself deserving of more; of ingratitude-as it dislikes the sense of obligation. These instances may suffice to show the prolific hideousness of this sin. Yet selfishness not only causes offence, it perverts the motive of right action. That which out wardly looks like charity, is intrinsically but a grant to qualmish sensibility, or else a forfeiture to false shame. Under its influence, disguised pride takes the form of generosity, and the love of praise, that of disinterested kindness; while egotism, in a deprecatory tone, wishes to pass for humility. Some of its counterfeits have nearly lost their wash, as justice, honour, public-spiritedness, patriotism, &c. God graciously permits an appeal to our own interest in the matter of salvation, but our interest, i. e., our self-preservation and happiness, is absolutely hostile to our self-indulgence; gratification too, is promised, as subsidiary to holiness; but, saving our natural appetites, that very gratification must owe it rise and continuance to self-denial. Three rules may help towards the attainment of disinterestedness. 1. Remember that Christ lost himself in us, that we might lose ourselves in him. 2. Self must be thwarted, whenever there is the least apparent demand on us so to do. 3. As much as possible, forget that there is a self to be pleased. When there is much light on the conscience, there had need be great grace in the heart. Whatever hinders the repose of the soul on Christ as its joy, its hope, its support, that is a snare, in whatever shape it may present itself. Self-dependance disposes us to adopt hasty resolves, to make us variable; humility, or dependance on God, teaches deliberation, and provides for stability. What we have, is better than what we desire. By over estimating earthly things, we can neither be happy with nor without them; otherwise we may be both. This is Satan's idea,-anything-anything to lead us from Christ. When you blame another, condemn yourself. POPERY AND THE BIBLE. IN the year 1833, a poor family in Ireland, of the name of M'Gennis, was greatly distressed by the painful illness of a young girl, who, after lingering some time, gave signs of approaching dissolution. She was attended by the priests of the Romish church, to which the family belonged, one of whom discovered, shortly before her decease, that she had repaired for support and comfort in her affliction to a forbidden source. In the wretched hut was a Bible, which the sufferer had received as a reward, at a Protestant minister's free-school; and the priest commanded that it should be instantly destroyed. The dying girl shuddered; the aged parent entreated that the book might be spared; but he was inexorable, and demanded that it should be burned in his presence. The father now declared that it should not be done under his roof; and the incensed priest, rushing from the hut with the Bible in his hand, placed it upon a fire of turf, kindled in the open air, and thus deliberately destroyed it in the day-time, in the pre. sence of numbers, and in the high road! Nor is this a solitary case.-Errors of the Times. NOTES TO THE CHRISTIAN YEAR. No. IX. VISITATION AND COMMUNION OF THE SICK. OH, not to bid thy numbers glow Why hast thou "rather longed to kneel?" What hope of pardon didst thou give, Pastor of dying men beware! Lest these, relying on thy care, Learn at the gates of death to lean Thy On aught, their souls and Christ between: "Mother's" sacred voice may err; Their safety rests not e'en with her: A guide infallible hast thou, Why dost thou seek another now? Rich is the feast, and dear, that brings |