use I hope. I was distressed exceedingly when I last visited your papa, to hear the manner in which his tenants and the surrounding cottagers spoke of your promises; one poor family, whose little apartment I found cold in the extreme, in consequence of several panes of glass being broken, told me that "if Master Henry had been as good as his word, their room would have been comfortable months ago, for that he had promised to tell his papa of their distress, but he had never done so; but, to be sure, it was just like him." I also met with a very affecting case; an old and infirm man, hardly able to rise from his bed, and though in the extremity of winter a ragged blanket was his only covering; on my remarking this, he replied that Master George had once told him that he would speak to his papa for a new blanket, but that he supposed he had forgot. "Young gentlemen" added the poor sufferer, "have doubtless many more amusing employments than to attend to the wants of a poor infirm man." I need not tell you how much these accounts, and many similar ones, grieved me, or that I made these objects known to your papa, who instantly relieved their wants. But what do you think I felt when on visiting your old and faithful servant Peggy Douglas; I heard that her son James had just been committed to prison for sheep stealing-a crime into which he had been led by the example of some wicked boys with whom he had been associating; and that if "Master George and his brother had kept their word, and delivered the message which they promised," he would now have been in comfort and respectability.. You weep, continued Mr. Montague (observing the crystal drops chasing each other down the cheek of Henry), but who has the most cause for tears— you who have been deprived, by your own carelessness, of a week's gratification; or poor Peggy Douglas and her son, the latter of whom has by your thoughtlessness been disappointed of an excellent, and probably a permanent, situation?-by remaining at home you see what he has come to. Well may procrastination be called the "thief of time," as it cheats us of the past as well as robs us of the future. Your dear parents have unthinkingly permitted a habit in you, which in no instance do they ever allow in themselves; imitate their actions, then, and endeavor, ere it be too late, to reform this sad besetting sin; and remember, my boys, he added affectionately, giving a hand to each, that if

this week is spent in confessing this your sin, and seeking forgiveness through the blood of Christ, and in imploring the grace of the Holy Spirit, to enable you to conquer procrastination, you will have gained far more in every sense than if you had been occupied in exploring all the wonders of Cambria.

ALBEMARLE.

THE PUBLIC FAST.

"They who in times of public distress, when the judgments of God are in the earth, and when His providence seems to call for humiliation, will not relinquish any of their sensual enjoyments, nor deny themselves in the least, cannot be justified; since good men in all ages, more or less, have humbled themselves on such occasions; and reason as well as scripture evidently proves it to be our duty."

A DAY for public humiliation having been appointed by royal proclamation, a few remarks on the subject will not be unappropriate, especially as a fast-day has, more than once, been the object of the witticisms and the ridicule of the irreligious. As protestants, receiving the solemn doctrines and precepts of the Bible, professing obedience to the commands of God, and a reliance on His favor and protection, accompanied by a fear of His anger, it appears in all respects agreeable to that profession, when any peculiar calamity is threatened, to enter upon a due course of examination into our public and private conduct, to make a sincere acknowledgment of our transgressions against the commands of Him whom we profess to serve, and earnestly and submissively to implore forgiveness and the removal of the threatened evil.

There is nothing of novelty in fasting, and although no more than conjecture can be advanced, yet it appears probable that it was adopted by the patriarchs, especially by Abraham for Sarah, Gen. xxiii. 2, and by Jacob for his son Joseph, Gen. xxxvii. 34.

The only public fast enjoined by the law of Moses, was upon the day of expiation. Lev. xxiii. 27-29; but it seems to have been practised very commonly among the Jews. In proof of this we have the examples of Joshua, Josh. vii. 6. The eleven tribes, Judges xx. 26. David at the sickness of his child, 2 Sam. xii. 16. Moses on the mount, Exod. xxxiv. 28. Ezra, Daniel, &c.

A most striking case of a public fast is recorded in 2 Chron. xx. 3. The occasion of this was the invasion of the kingdom of Judah by 66 a great multitude beyond the sea, on this side Syria,"

who had advanced as far as Hazezon-tamar, or Engedi, (" the city of palm-trees,") situate about 300 furlongs from Jerusalem. Upon the receipt of this intelligence, King Jehoshaphat was greatly alarmed, and set himself to seek the Lord, and proclaimed a fast throughout all Judah. The result was, the defeat of the invaders; for the Lord heard the prayer of Jehoshaphat and his people.

Another remarkable instance occurs in the conduct of the king of Nineveh and his subjects, Jonah iii. The prophet Jonah was directed to go to Nineveh and cry against it, on account of its great wickedness. He went and cried, "Yet forty days and Ni-” neveh shall be overthrown." The message produced a deep impression. The people believed God and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least. The king arose from his throne, laid aside his robe, covered himself with sackcloth, sat down in ashes, and proclaimed among other things-"Let them turn every one from his evil way, and from the violence that is in their hands." The humiliation of Nineveh was accepted, God repented of the evil that He had threatened, and Nineveh was saved.

Besides the solemn Fast of Expiation already noticed, there were upon public occasions, days and seasons for humiliation and fasting, called the fasts of the congregation,' and resorted to when they were besieged by their enemies, or in a time of pestilence, famine, war, &c. &c. Maimonides states also some particular circumstances in reference to the fasts of private persons. The public fasts are inserted in the Jewish calendar, and the occasions described; such as the death of Nadab and Abihu, the death of Miriam, of Joshua, of Eli, and of Samuel; the taking of the ark by the Philistines; the burning of the city by the Chaldeans; the destruction of the temple by the Chaldeans, and afterwards by the Romans, &c. &c. One, two, and in some months three appointed fasts were kept in a rigid and apparently in a devout manner.

These instances must suffice for the Old Testament; as to the New, it is admitted that there is no positive command given by our Lord and Saviour to enforce fasting as a duty; it is, however, very plainly implied in Matt. xvi. 16-19, Mark ii. 20, Luke v. 35. Fasting seems to be observed upon the recognition or separation of a minister to his important work, Acts xiii 2, " And when they had fasted and prayed, and laid their hands on them, they sent

them away!" See also Acts xiv. 23, 1 Cor. vii. 35, 2 Cor. vi. 5, and xi. 27.

The chief objection to a national fast, is the indifference and indevotion that have marked the conduct of many persons, and that the observance of the day was, for the most part external; that there was no sense of sin, and, consequently, no contrition of spirit, no supplication for pardon, no deprecation of divine judgments. Such insensibility is to be deeply deplored, and is severely censured by the prophet Isaiah, lviii. Yet while this is true in regard to some, there are many sincere Christians who "hear the rod and Him that hath appointed it, and sigh and cry for the abominations that are done in the land." The sabbath is profaned, awfully profaned by multitudes, although there is a goodly number who call it a delight, and who love the habitation of God's house, and the place where His honor dwelleth.

It is evident that pestilence and famine, and, indeed, whatever is a source of calamity to a country, is a divine visitation. God says, by the mouth of Amos, (iv. 10.) " I have sent among you the pestilence, &c. yet have ye not returned unto me, saith the Lord." National sins are visited by national judgments. Referring to Britain, the crimes of her inhabitants are many and aggravated. Never people possessed greater privileges, and none have slighted them more. Pride and ostentation, gluttony and drunkenness, gambling, swearing, and profanity; indifference to the scriptures; and a disregard to the public worship of God, are awfully manifest. How few, comparatively, revere the Lord's day! Walk into the suburbs of the metropolis, and survey the scenes exhibited in taverns and tea-gardens, on the evening of that sacred day! while in country towns, carriages of divers sorts roll along the streets conveying the lovers of pleasure to some distant town or village, for the purpose of spending the time in eating and drinking, and visiting, while the churches, chapels, and other places of worship are, alas! but scantily attended, and the heralds of divine mercy, in grief of heart exclaim, "Who hath believed our report?"

But we have other sins to confess and forsake, ere we can expect the return of the Spirit of the Lord to His habitation: the lukewarmness of some who profess Christ-the frequent divisions and discords in many Christian societies- the insincerity of numbers who make a public profession of religion.

And are our youth blameless? Have they no reason for humiliation? Let them consider their great advantages, the instructions, prayers, and example of their parents, the solemn and affectionate addresses of the ministers of God, the convictions of their consciences under the Word-Have all these been improved? Let them consider these things, and ask whether they have not abundant reason to be humbled before the Lord, and to unite in the prayers of the people, that the evils, which are imminent, may, by the mercy of God, be averted. Let them, and let all recollect, that the Cholera is at the door, and may be permitted to enter, not only Sunderland and Newcastle, and Haddington and Edinburgh, but even London, and into the very heart of highly privileged, but in many respects ungrateful Britain. IGDALIA.

SAGO.

This production is brought from Siam. It is the inspissated juice, extracted from the pith of a kind of palm-tree, and in its raw state resembles pipe-clay. It is broken into small pieces, and passed through fine sieves: it is then granulated, by being tossed to and fro through a long canvass bag, out of which it comes rounded like millet-seed. Being dried afterwards, in wide and shallow iron pans, it retains its shape, and is fit for market. (Tyerman and Bennet's Travels.)

R. C.

PROFITS OF THE YOUTHS' MAGAZINE. WE are sure that it will afford our readers great satisfaction to hear that the Committee of the Youths' Magazine were enabled, at their last meeting, to vote £400 from the profits to various religious societies that seek to promote the best interests of man, and especially of the young. This makes, with the grants before announced, the sum of £2635, which has been thus appropriated. We are happy to add, that though there has been a general decline in the sale of most Magazines, during the last year, yet our circulation has considerably increased. We desire to render thanks to Him who gives the means of usefulness, and who alone can render them efficient; and we pray that we may be enabled more and more to promote the improvement of the young in useful knowledge, and pre-eminently in the knowledge of Him whom to know is life eternal.