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tative a voice on the side of righteousness? Would He have so constructed the creatures of our species, as to have planted in every breast a reclaiming witness against himself? Would He have thus inscribed on the tablet of every heart the sentence of his own condemnation; and is not this just as unlikely, as that He should have

inscribed it in written characters on the forehead of each individual? Would He so have fashioned the workmanship of His own hands; or, if a God of cruelty, injustice, and falsehood, would He have placed in the station of master and judge, that faculty which, felt to be the highest in our nature, would prompt a generous and high-minded revolt of all our sentiments against the Being who formed us? From a God possessed of such characteristics, we should surely have expected a differently-moulded humanity; or, in other words, from the actual constitution of man, from the testimonies on the side of all righteousness, given by the vicegerent within the heart, do we infer the righteousness of the Sovereign who placed it there. He would never have established a conscience in man, and invested it with the authority of a monitor, and given to it those legislative and judicial functions which it obviously possesses; and then so framed it, that all its decisions should be on the side of that virtue which He himself disowned, and condemnatory of that vice which He himself exemplified. This is an evidence for the righteousness of God, which keeps its ground, amid all the disorders and aberrations to which humanity is liable; and can no inore, indeed, be deafened or overborne by these, than is the rightful authority of public opinion, by the occasional outbreakings of iniquity and violence which take place in society."

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Had our limits permitted, we would gladly have enSuffice larged our remarks upon this valuable work. it to say, however, that characterized as it is by the Author's well-known vigour of thought and richness of illustration, it cannot fail to be regarded as an important accession to the Literature of Theology, and take its place as a standard work on that department of the science of which it treats.

THE CHRISTIAN TREASURY. Family Worship.-A household in which family prayer is devoutly attended to, conjoined with the reading of the Scriptures, is a school of religious instruction. The whole contents of the sacred volume are in due course laid open before its members. They are continually reminded of their relation to God and the Redeemer, of their sins, and their wants, and of the method they must take to procure pardon for the one, and the r lief of the other. Every day they are receiving "line upon line, and precept upon precept." A fresh accession is continually making to their stock of knowledge; new truths are gradually opened to their view, and the impressions of old truths revived. judicious parent will naturally notice the most striking incidents in his family in his devotional addresses: such as the sickness, or death, or removal for a longer or shorter time, of the members of which it is composed. His addresses will be varied according to circumstances. Has a pleasing event spread joy and cheerfulness through the household? it will be noticed with becoming expressions of fervent gratitude. some calamity overwhelmed the domestic circle? it will give occasion to an acknowledgment of the divine equity; the justice of God's proceedings will Le vindicated, and grace implored through the blood of the Redeemer, to sustain and sanctify the stroke.

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Has

When the most powerful feelings, and the most in

gion, it is not unreasonable to hope that, through divine
grace, some lasting and useful impressions will be made.
Is not some part of the good seed thus sown, and thus
nurtured, likely to take root and to become fruitful?
Deeply as we are convinced of the deplorable corrup
tion of the human heart, and the necessity, consequent
on this, of divine agency to accomplish a saving pur-
pose, we must not forget that God is accustomed to
work by means; and surely none can be conceived more
What can be so likely to im-
likely to meet the end.
press a child with a dread of sin, as to hear his parents
constantly deprecating the wrath of God as justly due
to it; or to induce him to seek an interest in the me.
diation and intercession of the Saviour, as to hear him
imploring it for him, day by day, with an importunity
proportioned to the magnitude of the subject? By a
daily attention on such exercises, children and servants
are taught most effectually how to pray: Suitable to.
pics are suggested to their minds; suitable petitions are
put into their mouths; while their growing acquaint
ance with the Scriptures furnishes the arguments by
which they may plead with God.-ROBERT HALL.

"It is true that rebellious man hath, with daring footstep, trampled on the lessons of Conscience; but why, in spite of man's perversity, is Conscience, on the other hand, able to lift a voice so piercing and so power-teresting circumstances, are thus connected with reliful, by which to remonstrate against the wrong, and to reclaim the honours that are due to her? How comes it that, in the mutiny and uproar of the inferior faculties, that faculty in man, which wears the stamp and impress of the highest, should remain on the side of truth and holiness? Would humanity have thus been moulded by a false and evil spirit; or would he have committed such impolicy against himself, as to insert in each member of our species a principle which would make him feel the greatest complacency in his own rectitude, when he feels the most high-minded revolt of indignation and dislike against the Being who gave him birth? It is not so much that Conscience takes a part among the other faculties of our nature, but that Conscience takes among them the part of a governor, and that man, if he do not obey her suggestions, still, in despite of himself, acknowledges her rights. It is a mighty argument for the virtue of the Governor above, that all the laws and injunctions of the governor below are on the side of virtue. It seems as if He had left this representative, or remaining witness, for himself, in a world that had cast off its allegiance, and that, from the voice of the judge within the breast, we may learn the will and the character of Him who hath invested with such authority his dictates. It is this which speaks as much more demonstratively for the presidency of a righteous God in human affairs, than for that of impure or unrighteous demons, as did the rod of Aaron, when it swallowed the rods of the enchanters and magicians in Egypt. In the wildest anarchy of man's insurgent appetites and sins, there is still a reclaiming voice, a voice which, even when in practice disregarded, it is impossible not to own; and to which, at the very moment that we refuse our obedience, we find that we cannot refuse the homage of what we ourselves do feel and acknowledge to be the best, the highest principles of our nature."

Family Religion.-Reader, I beg of you, as from Christ, for his sake, for your soul's sake, your children's sake, for the sake of the church and kingdom, that you will conscientiously and seriously set up family religion; calling upon God, singing his praises, and instructing your children and servants in the Scripture and Catechism, and in a wise and diligent education of youth. Hear me, as if I begged it of you with tears, on my knees.

Alas, what doth the world suffer by the neglect of this! It is out of ungodly families that the world hath ungodly rulers, ungodly ministers, and a swarm of serpentine enemies of holiness and peace, and their own salvation. What country groaneth not under the confusions, miseries, and horrid wickedness, which

are all the fruits of family neglects, and the careless and ill education of youth? It is a work of great skill and constant care to instruct and educate your children, and to keep them from tempting company and snares. To cry out of dumb and unfaithful ministers, while you are worse at home yourselves, is but self-condemnation. Are ministers more obliged to care for your children's souls, by nature, or by vow and covenant, than you are? Can they do that for whole parishes which you will not do for one household, or your own children? The first charge and part is yours: if families treacherously neglect their part, and then look that all should be done at the church, you may as wisely send boys to the universities before they are taught to read and write in lower schools. If there be any hope of the amendment of the wicked, miserable, and distracted world, it must be mostly done by family religion and the Christain education of youth. "Godliness is profitable to all things;" but the curse of God is in the house of the wicked, and the ungodly betrayers of souls, of themselves, children, and servants, will very quickly be summoned to a terrible account; especially those that should, as rulers, be exemplary to the vulgar, and are ashamed to own serious family religion, as if all beyond some formal and lip-labour, were a dishonour to their houses, or a needless thing.-Baxter.

bound to bestow. Yet you say, What! no more? as if you took it unkindly that he is not more liberal. Even these holy discontentments are dangerous. Desire more, (as much as you can,) but repine not, when you do not attain. Desire, but so as to be free from impatience, free from unthankfulness. Those that have tried can say, how difficult it is to complain, with due reservation of thanks. Neither know I which is worse -to long for good things impatiently, or not at all to desire them. The fault of your sorrow is rather in your conceit, than in itself; and if indeed you mourn not enough, stay but God's leisure, and your eyes shall run over with tears. How many do you see sport with their sins, yea brag of them! how many that should die for want of pastime, if they might not sin freely-and more freely talk of it! What a saint are you to those, that can droop under the memory of the frailty of youth, and never think you have spent enough of tears! Yet so I encourage you in what you have, as one that persuades you not to desist from suing for more. It is good to be covetous of grace, and to have our desires herein enlarged with our receipts. Weep still, and still desire to weep; but let your tears be as the rain in the sunshine-comfortable and hopeful; and let not your longing savour of murmur or distrust. These tears are reserved this hunger shall be satisfied this sorrow shall be comforted! There is nothing betwixt God and you but time. Prescribe not to his wisdom -hasten not his mercy. His grace is enough for you: -his glory shall be more than enough!-BISHOP HALL.

Good Fruits. It is no good fruit that proceeds not out of a heart aiming at the obedience of all God's will: such kind of men are but almost Christians, and shall be almost saved: such as their Christianity is, such shall their salvation be; they are come nearer to religion, so they shall but come nearer to heaven.Another thing necessarily required to good fruit is, that there be special regard had to the duties of that particular calling wherein a man is placed by God's providence. As God hath fitted every man to live in some calling, so each man's calling is appointed him for that end, to be, as it were, the testimony of his religion, and the matter in which he should show himself what is in him. For this is to be held for a rule, that religion doth not abolish ordinary callings, nor exempt any man from taking some lawful way or other, by which to do good to himself and human society; but rather, it is a man's only direction for the choosing of a calling, and You are for the lawful employing himself in the same. Paul, writing to the Thessalonians, and exhorting them to increase more and more in religion, persuades them, also,

Sanctified Affliction.-Worldly sorrow is worthy of pity-because it leadeth to death; but this deserves nothing but envy and congratulation. If those tears were common, hell would not so enlarge itself. Never sin, repented of, was punished; and never any thus mourned, and repented not. Lo, you have done that, which you grieve you have not done. That good God, whose act is his will, accounts of our will as our deed. If he required sorrow equal to the heinousness of our sins, there were no end of our mourning! Now his mercy regards not so much the measure as the truth of it; and accounts us to have that, which we complain to want. I never knew any truly penitent, who, in the depth of his remorse, was afraid of sorrowing too much; nor any unrepentant, who wished to sorrow more. Yea, let me tell you, that this sorrow is better, and more than that deep heaviness for sin which you desire. Many have been vexed with an extreme remorse for some sin, from the gripes of a galled conscience, which yet never came where true repentance grew;-in whom the conscience plays at once the accuser, witness, judge, and tormentor; but an earnest grief for want of grief, was never found in any but a gracious heart. happy, and complain. Tell me, I beseech you, this sorrow you mourn to want: is it a grace of the Spirit of God, or not? If not, why do you sorrow to want it? If it be be, oh! how happy is it to grieve for want of grace! The God of all truth and blessedness has said, "Blessed are they that hunger and thirst after righteousness;" and with the same breath, "Blessed are they that mourn, for they shall be comforted!" You say you mourn: Christ saith, "You are blessed." You say you mourn: Christ saith," You shall be comforted." Either now distrust your Saviour, or else confess your own happiness, and, with patience, expect his promised consolation. What do you fear? You see others stand like strong rocks-unshaken, unremoved. You are but a reed, a feeble plant tossed and bowed with every wind, and with much agitation bruised. Lo, you are in tender and favourable hands, that never brake | any whom their sins bruised-never bruised any whom temptations have bowed. You are but flax, and your best is not a flame, but an obscure smoke of grace. Lo, here his Spirit is as a soft wind, not as cold water; he will kindle, but will never quench you. The sorrow you want, is his gift. Take heed, lest while you vex yourself with dislike of the measure, you grudge at the giver. Beggars may not choose. This portion he has vouchsafed to give you; if you have any, it was more than he was

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to meddle with their own business," and to work with their hands. It is said of the shepherds, to whom the birth of our Saviour was revealed by the angels, that when they had been at Bethlehem, and seen the babe in the manger, they returned back to their callings. John the Baptist, preaching repentance to the people, when they flocked about him, every man asking what he should do, put them over all to their callings:" What shall we do?" said the publicans. "Require," saith he, "no more than that which is appointed unto you."- "And what shall we do?" quoth the soldiers. "Do violence to no man, neither accuse any falsely, and be content with your calling."-HIERON.

Crellius was a Socinian, and a leader of that party. The grace of God was signally manifested in bringing him to right views of the truth. He not only rejoiced to see his daughters bow the knee to the crucified Saviour, but he himself turning to the Lord, called upon him as his Lord and his God; and found, at the latter end of his life, no consolation but in the atonement by the blood of Jesus, and wished that all his books could die with him. This has been testified, not only by his daughters, but by all who were with him before his end.-Note to Latrobe's Hist. of Un. Brethren.

TO "THE SCOTTISH CHRISTIAN HERALD." | the hardest thing is to deny sinful self:" grounding

BY THE REV. DUNCAN GRANT, A.M.,

Minister of Forres.

BEAUTEOUS on our heath-clad mountains,
May our HERALD's feet appear;
Sweet, by silver lakes and fountains,
May his voice be to our ear.
Let the tenants of our rocks,
Shepherds watching o'er their flocks,
Village swain and peasant boy,
Thee salute with songs of joy!
CHRISTIAN HERALD! spread the story
Of Redemption's wond'rous plan;
'Tis Jehovah's brightest glory,
'Tis his highest gift to man;
Angels on their harps of gold,
Love its glories to unfold;
Heralds who its influence wield,
Make the waste a fruitful field.
To the fount of mercy soaring,

On the wings of faith and love;
And the depths of grace exploring,
By the light shed from above;
Shew us whence life's waters flow,
And where trees of blessing grow,
Bearing fruit of heavenly bloom,
Breathing Eden's rich perfume.
Love to God and man expressing,
In thy course of mercy speed;
Lead to springs of joy and blessing,
And with heavenly manna feed
Scotland's children high and low,
Till the Lord they truly know,
As to us our fathers told,

He was known by them of old.
To the young, in season vernal,
Jesus in his grace disclose;
As the tree of life eternal,

'Neath whose shade they may repose,
Shielded from the noon tide ray,
And from ev'ning's tribes of prey;
And refresh'd with fruits of love,
And with music from above.
CHRISTIAN HERALD! may the blessing
Of the Highest thee attend,
That, this chiefest boon possessing,
Thou may'st prove thy country's friend:
Tend to make our land assume
Something of its former bloom,
When the dews of heaven were seen
Sparkling on its pastures green,
When the voice of warm devotion
To the throne of God arose-
Mighty as the sound of ocean,

Calm as nature in repose ;

Sweeter, than when Araby

Perfume breathes from flow'r and tree,
Rising 'bove the shining sphere,

To Jehovah's list'ning ear.

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Humility. In the early part of Hervey's ministrywhen he was an avowed Armenian, there lived in his rish a ploughman, who usually attended the congregation of Dr Doddridge, and was well instructed in the doctrines of grace: Mr Hervey being advised by his physician, for the benefit of his health, to follow the plough, in order to smell the fresh earth, frequently accompanied this ploughman in his rural employment. Understanding the ploughman was a serious person, he said to him one morning, "What do you think is the hardest thing in religion?" to which he replied, "I am a poor, illiterate man, and you, sir, are a minister; I beg leave to return the question." Then," said Mr Hervey, "I think

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his opinion on that solemn admonition of our Lord,

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"If any man will come after me, let him deny himself.""I harangued," says Mr Hervey, upon the import and extent of the duty, shewing that merely to forbear the infamous action is little-we must deny admittance, deny entertainment, at least, to the evil imagination, and quench even the kindling sparks of irregular desire. In this way I shot my random bolt." The ploughman replied, "Here is another instance of selfdenial, to which the injunction extends, and which is of very great moment in the Christian religion: I mean the instance of renouncing our own strength and our own righteousness-not leaning on that for holiness, nor relying on this for justification." In repeating the story to a friend, Mr Hervey observed, "I then hated the righteousness of Christ, I looked at the man with astonishment and disdain, I thought him an old fool, and wondered at what I then fancied the motley mixture of piety and extravagance in his notions. I have seen clearly since who was the fool-not the wise old Christian, but the proud James Hervey. I now discern sense, solidity, and truth in his observations."-Brown's Memoirs of Hervey.

Ancient Christians.-We learn, from Chrysostom, that women and children had frequently the Gospels, or parts of the New Testament, hung round their neck, The and carried them constantly about with them. rich had splendid copies of the sacred writings on vellum, in their libraries and book-cases; but as the art of printing was not known till many ages after, complete copies of the Scriptures were, of course, exceedingly scarce.

It is, however, very observable, that in the primitive church, children were particularly encouraged in the efforts which they made to commit to memory the invaluable truths of the divine volume. Of one Marcus, who was well instructed in the morning of life, it is recorded, that he became so expert in the Scriptures, when he was but a youth, that he could repeat the whole of the Old and New Testaments. Of one or

two others it is said, that being men of good memories, they got the Scriptures by heart, only by hearing them continually read by others, they not being able to read a single word.

Value of the Bible. From the register of Alnwick, bishop of Norwich, it appears, that a Testament of Wickliff's version, in the year 1429, cost four marks and forty pence, £2 16s. 8d., (equal to more than twenty pounds of our present money ;) a large sum in those days, when five pounds was considered sufficient for the annual maintenance of a respectable tradesman, or a yeoman, or one of the inferior clergy.

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And sold by the Local Agents in all the Towns and Parishes of Scotland; and to be procured of every Bookseller in England and Ireland.

Subscribers in Edinburgh and Leith will have their copies delivered regularly at their own residences, every Saturday morning, by leaving their addresses with the Publisher, or with John Lindsay & Co, 7, South St. Andrew Street.-Subscribers in Glasgow will, in like manner, have their copies delivered, by leaving their addresses at the Publishing Office there, 32, Glassford Street,

Subscription per quarter, of twelve weeks, 1s. 6d per half-year, of twenty-four weeks, 3s.-per year, of forty-eight weeks, 6s.-payable in advance.--Monthly Parts, containing four Numbers each, stitched in printed wrapper, Price Sixpence.

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ON THE PARABLES OF OUR SAVIOUR. BY THE REV. WILLIAM CUNNINGHAM, Minister of the College Church, Edinburgh. A CONSIDERABLE portion of the instructions which our Saviour addressed to men while upon earth, was conveyed by means of parables. His parables occupy a considerable part of the Gospels, and are generally felt and acknowledged to be very interesting and important. While many parts of the Scriptures are by many readers quite forgotten, and leave no impression behind them, the parables are more or less recollected, and exert some influence upon men's opinions; and it is therefore of much importance that their nature should be correctly understood, and that a right mode of ascertaining their meaning should be generally adopted. A parable means in general a comparison, but in the restricted sense in which it is usually employed, it denotes a story or narrative of incidents, commonly taken from ordinary life, designed to shadow forth or embody some important truth or practical instruction, and fitted, by the peculiar form which it assumes, to convey the truth or instruction with advantage. Parables were common among the ancient and especially the Eastern writers, and several occur in the Old Testament Scriptures. Our Saviour's parables, however, are the most interesting specimens of this kind of composition, at once from their singular beauty, and the importance of the information and instruction which they are intended to convey. They consist generally of a simple narrative of circumstances, such as might probably have occurred in the usual course of things, and in the ordinary intercourse of society. The story is commonly an appeal to our natural feelings of justice and equity, and is so framed, as to be admirably adapted to insinuate a truth, against which there might exist a prejudice, and to impress it upon the understanding and the memory; and to bring home practical instructions, that is, the duty and propriety of acting in a certain manner, with peculiar power to the heart and the conscience. At the same time, these interesting and important portions of Scripture are liable, like other parts of it, to be wrested and perverted by unlearned and unstable persons, in such a way as to produce

PRICE 14d.

much error and mischief. The principal source of error and of injury in the explanation and application of our Saviour's parables, is the notion which seems often to be entertained, that every thing stated in the parable must have some corresponding circumstance or idea, which it was intended to typify or shadow forth, a notion which is neither consistent with the general idea of a parable, nor capable of being applied fairly and rationally to the explanation of the parables which we actually find in the New Testament.

As illustrations of the erroneous mode of applying parables which we have in view, we may mention that we have heard an argument gravely adduced against the Scriptural doctrine of predestination from the parable of the talents, founded upon this consideration, that the master regulated his conduct toward those whom he had intrusted with the talents, solely by a reference to their actual conduct, and not by any previous purpose or determination of his own; and we have heard the doctrine of universal pardon defended from the parable of the servants, whose debts were remitted, because both of them (supposed to typify those who are saved and those who perish) had something forgiven. It is quite plain that these two parables were not intended to give any information upon the subjects respectively referred to, and that this mode of applying them did not only bring out errors in these instances, but necessarily involved gross absurdity in itself. The great point to be kept in view in explaining and applying our Saviour's parables, is, that they are commonly designed to shew forth, and to impress one or more great truths or practical principles—that it was for this purpose that the parable was constructed, and that, of course, every thing not bearing upon the elucidation of these leading truths and principles, is to be regarded as incidental and adventitious. When our blessed Saviour intended to convey some important instruction, and resolved, in his wisdom, to convey it in the form, or through the means of a parable, it must naturally follow, as the next step in the process, that he would determine to make a parable for that purpose, and fitted to serve the particular end he had in view. Now, as a parable just consists of a story, or narrative of minute and familiar inci

dents, and as without this it could not properly | bles were intended to impress, it is of essential be a parable at all, the making of a parable of course implies the insertion of a variety of minute circumstances, which were not intended to have any separate significance. Without being minute, specific, and familiar, there can be no parable, and therefore in every parable we may expect to find minute circumstances introduced into the narrative, which were not intended to convey any particular meaning, and whose insertion is fully accounted for by the statement, that they were inserted for the purpose of making a parable, it having seemed meet to infinite wisdom to employ a parable upon that occasion, to serve an important end. Some persons, out of a feeling of respect for the Sacred Scriptures, have adopted the erroneous notion, that the statements of the Bible have and were intended to have all the meanings which they can possibly be made to bear. And it is almost equally unreasonable to suppose, that all the various circumstances introduced into a parable, are intended to have a meaning, and to impress a truth or principle. Such a notion rests upon no solid foundation. It is not demanded by a judicious reverence for Scripture, and it is not required, nay, it is not admitted, by a regard to the true nature of a parable. If this mode of interpreting parables were to be adopted, and fully applied, it would require a constant stretch of imagination, and a habitual disregard of the sober and rational use of our faculties; and the consequence would be, that he would be the best interpreter of the parables who had the most fertile imagination, and who could invent the greatest number of real or apparent resemblances between the minute statements of the parable, and religious truth or moral precepts.

In explaining and applying any one of our Saviour's parables, the first great object to be aimed at, is to get a clear and distinct conception of the chief purpose which the parable was intended to serve, or of the leading truth or principle which it was designed to convey or impress, and then to apply its different statements in such a way as to bring out that purpose, or truth, or principle, in the clearest and most affecting manner.

The leading object of a parable, the principal truth or precept which it was intended to impress or to enforce, may in general be discovered without much difficulty, although, as the discovery of this is by far the most important step in the application of it, the utmost care should be employed to ascertain it correctly, and to have a clear and distinct idea of it produced upon the mind.

The leading objects of parables,-and in one or two instances, especially in the parable of the sower, a minute explanation of the statements, are made known to us by our Saviour himself, and in other cases, they are left to be collected or inferred either from the connection in which they are introduced, or from a consideration of the general scope of the parables themselves. But whatever materials may be afforded for ascertaining the leading truths or precepts which particular para

consequence for the proper application of any parable, and in order to derive from it the full amount of instruction which it was intended to convey, that its chief object or its leading principle should be ascertained, and should then be distinctly kept in view, and steadily applied to the elucidation of its minute statements. Unless this principle of interpreting and applying the parable be firmly embraced and steadily adhered to, we shail be in constant danger of falling into error,—of giving an unbridled license to our imagination,-of bringing our own notions and fancies to the parables to be countenanced by them, instead of regulating all our opinions by a fair application of each portion of Scripture, and thus of making the word of God speak in the manner the best suited to gratify our own desires, and to promote our own views. When the right mode of interpreting parables is employed, by first of all ascertaining the leading object which a particular parable was intended to serve, and then keeping this continually in view, we find from experience that they are admirably fitted to bring out important truths and great practical principles in a peculiarly clear and impressive way, to imprint them deeply on the memory, and to commend them with power to the heart and the conscience. It is deserving, however, of careful observation, that while our Saviour's parables are in many respects fitted to serve, and do, through the divine blessing, actually serve this important purpose of elucidating truth, it was not this consideration that originally led our Saviour to have recourse to them, but one, as he himself has assured us, directly the reverse. The reason why our Saviour employed parables, which was not to elucidate truth, but to conceal it from those to whom they were originally addressed, we will illustrate in a future number.

BIOGRAPHICAL SKETCH OF JOHN FREDERIC OBERLIN, Pastor of Waldbach, in the Ban de la Roche.

THE life of a country clergyman, who seldom or never travelled beyond the range of his own parish, however eminent he may have been for the attainments of personal piety, or for the zeal and variety of his spiritual labours, presents but few incidents of that description, which is calculated to engage in his narrative cordingly, the reader who betakes himself to this species the sympathies of a deep and general interest; and acof biography, can anticipate in imagination the course of the unchequered tale-accompanies the subject of the memoir in the preparation and discharge of his public duties, or follows him in his private walks, as he goes from house to house, renewing the daily routine of those peaceful exercises, by which he seeks to bring his people to God, and prepare them for a better world. life of the individual, of whom we are about to give a brief notice, formed a remarkable exception to the quiet and contemplative course marked out for pastors of this description.

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in a singular degree, the opposite qualities of a love of Endowed by nature with a character, which combined, study and private meditation, with a spirit of constant activity and enterprise he was placed by Providence in a station which afforded the completest scope for the

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