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THE GREEK'S EVENING-HYUN.--THE ZOOLOGY OF THE BIBLE.
submission, in consequence of cir. cumstances connected with the event. The event we could have borne, had it not been for the manner in which it occurred. It is as important that we are able to say, "how Thou wilt,” as “what Thou wilt,” and “when Thou wilt."
return to Nain. There was no way to effect this but one; and their Esquimaux driver ran forward as a kind of pioneer to find the track. The brethren followed with their sledge. It was a weary, fearful journey. They made a last meal of the remainder of their provisions, and by dint of boldness and skill arrived at length at Nain, to the great joy of the whole settlement, and especially of their own families, who had been reduced almost to despair of ever beholding them again. This is but one of the numerous perils and escapes of which the Moravians speak in the simple annals of their mission to Labrador.
THE GREEK'S EVENING-HYMN.
[This hymn is to the scattered hamlets of Chios and Mitylene what Bishop Ken's Evening-Hymn is to the Christian homes in our own land. Its melody is singularly plaintire and soothing. It is attributed to St. Anatolius of Constantinople, who died about A.D. 458.] The day is past and over :
All thanks, O Lord, to Thee ! I pray Thee now, that sinless · The hours of dark may be. 0 Jesu! keep me in Thy sight, And save me through the coming night.
CHRISTIAN SUBMISSION. "LORD, what Thou wilt, when Thou wilt, and how Thou wilt," was Baxter's atterance; and he “ being dead, yet speaketh."
What a world of trouble would be avoided, what volumes of complaint would be saved, if this language were adopted by every servant of God! Why should it not be! Does not God know what is for the best interest of every one ? Is it not certain that He will give to each one what is best for him ? Is there any flaw in the argument of the Holy Spirit. "He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things ?" Baxter felt that his times were in the hands of God, and he was willing to have it so. There are events which we know must take place, trials which we know must be borne. We know that in regard to them we must exercise submission. We strive to do 80. We pray for grace to do so. But, in regard to such events and such trials, we are apt to say, “Not now, Lord.” How much better to say, and feel, " When Thou wilt, Lord.” Substance, time, circumstances, should all be referred to God. We often excuse ourselves for a want of dae
The joys of day are over:
I lift my heart to Thee; And ask Thee that offenceless
The hours of dark may be. O Jesu ! make their darkness light, And save me through the coming night! The toils of day are over:
I raise the hymn to Thee; And ask that free from peril
The hours of dark may be. O Jesu! keep me in thy sight! And guard me through the coming night! Be Thou my soul's preserver,
O God! for Thou dost know How many are the perils
Through which I have to go! Lover of men, 0 hear my call, and guard and save me from them all!
THE WILD BOAR. TRAVELLERS in the East frequently refer to this animal and to its ravages when it gets into a rice-field or a vineyard; for although its natural food be wild roots and wild fruits, if cultivated grounds be in the neighbourhood its ravages are very annoying to the hus
THE SCRIPTURE EXPOSITOR.
Messrs. Irby and Mangles* as they approached the Jordan saw a herd of nine wild pigs, and they found the trees on the banks of a stream near that river all marked with mud, left by the wild swine in rubbing themselves: a valley which they passed was grubbed up in all directions with furrows made by these ani. mals, so that the soil had all the appearance of having been ploughed up.
Burckhardt mentions the occurrence of the wild boar and panther together, or the ounce, as he calls it, on the mountain of Rieha, and also in the wooded part of Tabor. He mentions "a common saying and belief among the Turks, that all the animal kingdom was converted by their Prophet to the true faith, except the wild boar and buffalo, which remained unbelievers : it is on this account that both these animals are often called Christians. We are not surprised that the boar should be so denominated; but as the flesh of the buffalo, as well as its leben or sour milk, is much esteemed by the Turks, it is difficult to account for the disgrace into which that animal has fallen among them; the only reason I could learn for it is, that the buffalo, like the hog, has a habit of rolling in the mud, and of plunging into the muddy ponds in the summer-time up to the very nose, which
alone remains visible above the surface." † Wild boars were frequently fallen in with by this traveller during his Syrian travels in the neighbourhood of rush-covered springs, where they could easily return to their “wallowing in the mire:” he also met with them on all the mountains he visited in his tour. In the Ghor they are very abundant, and so injurious to the Arabs of that valley that they are unable to cultivate the common barley on account of the eagerness with which the wild swine feed on it; and are obliged to grow a less esteemed kind, with six rows of grains, which the swine will not touch.
Messrs. Hemprich and Ehrenberg tell us that the wild boar is far from scarce in the marshy districts around Rosetta and Damietta, and that it does not seem to differ from the European species. The head of a wild boar which these travellers saw at Bischerre, a village of Lebanon, closely resembled the European variety, except in being a little longer. The Maronites there, who ate its flesh in their company, called it chansir ; a name evidently identical with the Hebrew word chasir, which occurs in the Bible. The Turks, according to Ehrenberg, keep swine in their stables, from a persuasion that all devils who may enter will be more likely to go into the pigs than the horses, from their alliance to the former unclean animals.
+ Travels in Syria and the Holy Land, p. 9.
• Travels, p. 147.
The Scripture Expositor.
No. CXXIII. “ But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” (Matt. xii. 36, 37.)
These idle words are profane atheistical discourse, blaspheming God and His providence, ridiculing His worship and religion, the doctrines and precepts of it, and those miracles which were wrought by the power of the Holy Ghost for the confirmation of Christianity, to which our Saviour particularly refers in this
place; or obscene and wanton discourse, which St. Paul calls “ corrupt communication,” which should never come into the mouths of Christians ; viling and reproachful speeches, slandering, backbiting, railing, which our Saviour threatens with eternal damnation.
Atheistical, profane, obscene, reviling discourses make up the wit, and humour, and conversation of the age. These men never think of being judged for their words; yet words are the first and most natural indications of the temper and dispositions of the mind; for out of the fulness of the heart the mouth speaketh. Qur words betray the atheism and in
RELIGION IN HEART AND LIFE.
fidelity, the wantonness, revenge, malice, Hence some have defined faith to be and other evil passions which are within the flight of the soul unto Christ for Men are generally more cautious of their deliverance from sin and misery. And actions than of their words; they can much light is given unto the understandspeak their minds when they cannot act: ing of the thing intended thereby. For and therefore may be better known by herein it is supposed that he who betheir words than their actions.
lieveth is antecedently thereunto conBesides, does anything produce greater vinced of his lost condition; and that if mischief in the world than words, little he abide therein he must perish eternally ; as men think of them. What tends more that he hath nothing of himself whereby to corrupt men's lives than lewd and he may be delivered from it; that he wanton talk ? St. Paul tells us that must betake himself unto somewhat else "evil communications corrupt good for relief; that unto this end he conmanners.” What makes more divisions sidereth Christ as “set before him," and in the world, and gives greater dis- proposed unto him in the promise of the turbance to neighbourhoods, families, and Gospel; that he judgeth this to be a private persons, than slandering, back holy, a safe way for his deliverance and biting, and talebearing? And if words acceptance with God, as that which can do so much mischief in the world, hath the characters of all Divine excelit is very fit that God should judge lencies upon it. Hereupon he flieth unto us for them : and then it is very fit that it for refuge: that is, with diligence and we should be very careful of the words speed, that he perish not in his present we utter. Sherlock on Judgment, pp. 301 condition. He betakes himself to it, by -304.
placing his whole trust and affiance No. CXXIV.
thereon. And the whole nature of our “ The name of the Lord is a strong justification by Christ is better declared tower : the righteous runneth into it, and hereby unto the supernatural sense and is safe." (Prov. xviii. 10.)
experience of believers, than by a hundred “Who have fled for refuge to lay hold philosophical disputations about it.upon the hope set before us.” (Heb. vi. Owen's “Doctrine of Justification by 18.)
Faith," p. 424. Edit. 1677.
Religion in Heart and Life.
RICHARD BAXTER: CHARLES II.: long as the sun and the moon shall endure. JUDGE JEFFREYS.
The opening, progress, and issue of this
trial are full of incident. Polixfen was (Concluded.)
leading counsel for Baxter. “Polixfen," After the death of Charles II., foes and cried Jeffreys, in the midst of his defence, difficulties continued to environ Baxter, “I know you well. I will set a mark upon but his great heart never failed. In James's you. You are a patron of the faction. ascension no ray of light brightened This is an old rogue who has poisoned the clouds which darkened his prospect. the world with his Kidderminster doctrine; It had been intimated by the Duke of York an old schismatic knave ; a hypocritical that Baxter was designed for jail before villain.” Further on he again interrupted the death of Charles ; and his trial for the Polixfen: “What ailed the old blockhead, sentiments contained in his “Paraphrase the unthankful villain that he would of the New Testament” is, perhaps, unpar not conform? Was he wiser or better than alleled in court records. By warrant of other men? I am sure he hath poisoned the Lord Chief Justice Jeffreys, he was com- world with his linsey-woolsey-doctrine. mitted to the King's Bench Prison. Jef- Hang him. This one old fellow hath cast freys was born in 1648, and his cruelty more reproaches upon the constitution and and political profligacy will be reprobated discipline of the church than will be
BELIGION IN HEART AND LIFE.
wiped off this hundred years; but I'll handle him for it. He deserves to be whipped through the city." Turning to Baxter, he exclaimed, “Richard, I see the rogue in thy face.” “Indeed! my Lord,” quietly replied Baxter; “I was not aware that my face was a mirror before.” “ Richard! Richard !” cried the Judge, “thou art an old fellow, an old knave; thou hast written books enough to load a cart, every one as full of sedition-I might say treason-as an egg is full of meat. Hadst thou been whipped out of thy writing trade forty years ago it had been happy. I know thou hast a mighty party, and I see a great many of the brotherhood in corners, waiting to see what will be come of their mighty don; but, by the grace of Almighty God, I'll crush you all. Come, what do you say for yourself, you old knave? Come, speak up. What doth he say? I am not afraid of you for all the snivelling calves you have got about you.” “I am not concerned to answer such stuff,” cried Baxter; “but am ready to produce my writings for the confutation of all this ; and my life and conversation are known to many in this nation.''
Of course Baxter was found guilty, heavily fined, and condemned to lie in prison till he had paid the whole. Thus ended one of the most disgraceful trials of the times. For two long years this godly man remained in prison, happy in the conscious possession of the Divine favour, and in the conviction that God would so direct all individual and national events as to make his own sufferings conduce to religious and civil freedom.
On the 8th of December, 1691, Richard Baxter died in great peace, and in fervent hope of the resurrection from the dead and the final judgment. A day or two before, he cried : “I have great pain; thero is no arguing against sense, but I have peace, I have peace.” To one who asked him how he did, he replied, “Almost well.” Being asked whether he had altered his mind on controversial points, he said: “ Those that please may know my mind in my writings, and what I have written is not for my own reputation, but for the glory of God.” Many of his death-bed utterances ure worthy the attention of every believer. They prove that he was on the Rock from which
earth and hell can never remove the soul. He looked forward with joy to "the saints' everlasting rest" with cloudless hope and unfaltering confidence. Long had he fought, and bravely too. His great heart had never failed; and now yielding to the power of that foe before which the lofty and the mean alike bow, cherubic hosts would celebrate the praises of his work before the throne of God in heaven for ever.
Richard Baxter was a great man. His scholarship is evidenced by his “Critical Edition of Anacreon ;” of “Horace;" and the “ Dictionary of British Antiquities.” He stood forth in an age when power was corrupt, a man of pure and inflexible principle, of unwearying patience and self-denial, of indomitable courage and caution, of hallowed and upright life, and of ardent and quenchless love to God and the souls of men.
We honour him as a man. We would do justice to his talents. All parties recognised, in his own day, his genius and eloquence. He was—to include all great qualities in one-omphatically a man of God. Then, eminent characters were not rare. They stood forth all great and good; but he was among them what Paul was among the Apostles. It is difficult in these modern times, when it costs no sacrifice to defend principles, to appreciate his character. We have freedom of worship, an open Bible, good laws, an unfettered press, and a glorious and most gracious Queen; but who fought for and gained these privileges ? That illustrious band, among whom Baxter stood preeminent. Let the youthful aspirants for honour imitate their example, and they will secure for themselves laurels that will be green and flourishing when the religious shams of our day shall have lost their gaudy lustre, and see, to their shame, the tendency of their work. “Servant of God, well done!
Rest from thy loved employ:
Enter thy Master's joy.
Labour and sorrow cease,
His soul is found in peace.
Praise be thy new employ;
Rest in thy Saviour's joy."
J. F, M.