from our route, I made the best of my way towards it. It rose from the hut of a newly-arrived settler, The man gave us a hearty welcome, and we slept beneath a roof, for the first time for considerably more than a month. The next day he put his horse to his wood-train; and, in two days more, brought us to head-quarters less, I believe, for the reward I promised, than from pity for our worn and miserable condition. The time appointed for the trial was now nearly three weeks past, and I did not doubt that it was over. But the severe illness of the accused had again deferred it. The proceedings were only now coming to a close. So far, they left on the minds of all who witnessed them, but one impression -that my poor friend's military career was ended. Suddenly I entered the court, attired in worn out rags, my face haggard, my eyes inflamed, my swollen feet hobbling awkwardly on the floor. Order restored, my testimony was received with the greatest attention; and Lowther was acquitted with honor. Poor Shegashie! When the spring came, he left me, and returned by a schooner to Green Snake River; whence, accompanied by his relatives, he traveled down to the scene of his only brother's death. They dug a deep grave for Chingoos, and laid him in it on the spot where his life had departed. But Shegashie never more returned to his native village. Parting from his relatives at the grave, he returned to me, and remained with me-a gentle, unobtrusive, faithful friend,-until consumption, the bane of his race, took him from me a few years ago. SELF-DENIAL AND SELF-CONTROL.-Selfdenial is the first lesson a young man should learn; and yet it is the most difficult. The world within us is composed of arring and conflicting elements. Reason legislates, and conscience reproves, and experience warns; and yet the will, the passions, and the appetite, rebel. They must be controlled and subdued. Reason must have its dominion, and conscience must be heard and heeded, or the man is lost-as the tempest-tossed vessel, without anchor or rudder, in sight of a lee shore. How many wrecks have we seen in our voyage thus far through life! Young men self-control-an early, vigorous, efficient self-control-is your only safety. Let reason and conscience speak. They are the voice of God. Listen to them. Obey them promptly. The time may come when they will be to you the day-doom. For the Home Journal. THE CHURCH-YARD. Quick and light, O'er the blossoms bright, In her flowing hair, Let the maiden pass- See the mourners go; O'er the withered grass. Put the pall aside- Let the mourners pass-- On a pulseless breast. Baltimore, Jan. 1858. GERTRUDE. TH A TOUCHING INCIDENT. HE Buffalo Commercial says, that the Rector of St. Paul's Church, in that city, had reached the middle of his discourse on Christmas Eve, when a delegate from heathendom came up the south isle. It was a young squaw with a half-heathenish, half-civilized dress, a diminutive bonnet hanging on the back of her head by the strings, and a calico shawl of gay colors wrapped around her like a blanket. She came along with the slow Indian step, until, near the front of the church, a gentleman gave her a seat. She sat down as if unaccustomed to cushions, but maintained very good behaviour, except when the preacher was occasionally more than usually emphatic, she felt called upon to express her approval by an audible "dat's good." During the singing of the closing hymn, she stood up with the rest, evident ly much excited, leaning eagerly forward, her frame quivering with the new emotion of organ music. But after the benediction, when the choir performed an anthem, she rushed out of the pew into the before space the chancel, where she stood unconscious of the gaze of the congregation, her eyes fixed on the organ, and all the strangeness of her position forgotten in the rush of sensation produced by the rich notes of the organ and the exulting chorus of the anthem. Poor child of the wilds! drunk with a new emotion, a stray lamb from heathendom, joining unconsciously in the worship of One who, almost at the antipodes and nineteen centuries ago, lay in swaddling clothes within a manger! however upright they may stand, are overthrown, whilst those trees whose roots penetrate down right to the rocks stand firm. It is thus with men, it is not enough to appear well outwardly, to be upright in our business transactions and worldly affairs, or to be moral merely, we must have the root of the matter in us, we should be downright Christians, rooted and grounded in the faith of the Son of God. God only knows, who are sincere and who are not, of all those that make up a community, sincerity and hypocrisy are strangely intermingled in the Church as well as in the world, it is only when some strong blast of affliction comes like a hurricane and knocks away the false props upon which men have built, that the hypocrisy is made apparent and we discover that many of those whom we thought to be downright Christians were only upright men, whom adversity, or trial, or strong temptation hurls to the ground. As with a tree, the more widely its branches are spread and the more dense its foliage the greater will be its fall if it be not deeply rooted and the less able to resist the violence of the tempest; so it is with men; the greater their pretensions to piety, the greater the show of outward godliness they assume; if insincere, the more easily will they be overthrown, the heavier will be their fall and the more complete their destruction when some great calamity overtakes them. L. L. H. TEARS.-Shallow judges of human nature are they who think that tears in themselves ever misbecome boy or even manhood, Well did the sternest of Roman writers place the arch distinction of humanity, aloft from all meaner of heaven's creatures est thou trust thy purse to a professional in the prerogative of tears! Sooner maypickpocket than give loyal friendship to the man who boasts of eyes to which the heart never mounts in dew! Only when man weeps he should be alone-not beshould be sacred. Tears are akin to praycause tears are weak, but because they Pharisees parade prayer; imposters parade tears. ers. WHO do you love best?" said a little girl to a number of her playmates, the oldest of whom was not five years old. "I love my teacher best," said Ella; "and I love my little schoolmates," shouted Arthur. "So do I," chimed the merry voices of Emma and Mary. "I love them all very much," said Susan, "but I love my mother best, and father, too." "I guess we all do," said Arthur, "that's what I meant, but, I love my playmates next best, don't you, Laura ?" "I love God best," replied Laura, her face beaming with smiles, "because he gave us our father and mother, and always lets us have somebody to take care of us. When Abby's mother died, he let her live with Aunt Lizzie, and he lets us have aunts, and cousins, and teachers, and schoolmates, and every thing." The children had not thought of this before, but they found that Laura was right, and I hope they will always remember who it is that gives them "everything," and not forget to thank him every day.-Mother's Jour. IN A LIVING SACRIFICE. [N a portion of the southern territory from which the red man has now been driven, I once attended a meeting held in the wild forest. The theme on which the preacher dwelt, and which he illustrated with surpassing beauty and grandeur, was "Christ, and him crucified." He spoke of the Good Shepherd who came into the world to seek and to save the lost. He told how this Saviour met the rude buffetings of the heartless soldiers. He drew a picture of Gethsemane, and the unbefriended stranger who wept there.He pointed to him as he hung bleeding upon the cross. The congregation wept. Soon there was a slight movement in the assembly, and a tall son of the forest, with tears on his red cheeks, approached the pulpit, and said, "Did Jesus die for me-die for poor. Indian? Me have no lands to give to Jesus-the white man take them away; me give Him my dog and my rifle." The minister told him that Jesus could not accept these gifts. "Me give Jesus my dog, my rifle, and my blanket; poor Indian he got no more to give-he give Jesus all." The minister replied that Christ could not accept them. The poor, ignorant, but humbled child of the forest, bent his head in sorrow, and meditated. He raised his head once more, fixed his eye on the preacher, and said -"Here is poor Indian-will Jesus have him!" A thrill of joy ran through the souls of minister and people as this fierce son of the wilderness now sat in his right mind, at the feet of Jesus. The Spirit had done His work; and he who had been so poor, received the earnest of the inheritance. TO A BIRD IN A CAGE. BY HARRY HAZZARD. LITTLE prisoner, dost thou pine For thy native liberty; For the joys that once were thine When thy untaught minstrelsy, Woke the echoes of the grove With thy lay of early love? Why should man thus ruthlessly Tear thee from thy callow nest, To hear thee ever mournfully Pour the sorrows of thy breast? Gentle songster, surely thou Canst not be o'er happy now. Would that I might bid thee go Try thy long unused wing, Then where sparkling streamlets flow, And luxuriant wild flowers spring, Hear thy strains of melody, Hear thy song of Jubilee. Yet sweet captive, thy sad fate, And long as thou dost to be free. SCIENCE COMBINED WITH SIMPLICITY.-The experiments by which the identity of lightning and electricity was demonstrated by Franklin were made with a sheet of brown paper, a bit of twine, a string, and an iron key. PRACTICAL INSTRUCTION. A gentleman, not long since, took up an apple to show a niece, sixteen years of age, who had studied geography several years, something about the shape and motion of the earth. She looked at him a few minutes, and said with much earnestness, "Why, uncle, you don't mean that the earth really turns round, do you? He replied, "But did you not learn that several years ago?" "Yes, sir," she replied, "I learned it, but I never knew it before." Now it is obvious that this young lady had been laboring several years on the subject of geography, and groping in almost total darkness, because some kind friend did not show her at the outset, by some familiar illustration, that the earth really turned round. SYMPATHY. An instance is related of an individual, who having endured many years of suffering in the confines of a dreary prison, was, through the intervention of a friend, set at liberty. Passing along the streets, of a populous city, he noticed, suspended from the door of a store, a cage in which was confined a number of birds; he inquired of the owner the price he held them at, receiving an answer, he opened the door of the cage, catching one of the birds, paid the sum demanded, and let it fly. He continued thus to release each little prisoner, until all had regained their native liberty. On being expostulated with, for such strange conduct, he remarked, “I, myself, was once a prisoner, and know the extent of anguish and sorrow, that imprisonment engenders, I am resolved to do what I can to alleviate the sufferings of others;" thus speaking, the stranger passed on his way. W. THE petty sovereign of an insignificant tribe in North America, every morning stalks out of his hovel, bids the sun good-morrow, and points out to him, with his finger, the course he is to take for the day. Books were bound in oak boards until the fourteenth century. Editorial Book-Table. THE KNOWLEDGE of God, ObjectiVELY CONSIDERED. BY ROBERT J. BRECKINRIDGE, D. D., LL. D. New York: Carter & Brother. | page of his work. It is a very significant motto for a theological work. A dial, is of no use in a cloudy day-there must be light from the sun, or it fails to mark the fugitive hours. We understand the meaning of this motto, in its application to a work on theology. But even with the light, the horologue may be defective. If the sun dial be constructed on any other than scientific principles, the light will cast a false shadow, and reveal error-and not truth. So, if a man comes to the Bible, with some preconceived notion-or theological dogma, he is not in the moral attitude to receive the light of heaven, and is in danger of adopting a spurious exegesis. The Doctor's interpretation of Romans v. 12, is an illustration of this fact. In all cases, however, where the Doctor is not committed to the technicalities of his creed, he reasons with great clearness and logical force, and his conclusions are irresistible. In the chapter on the unity of the human race, in which the doctrine is argued from Physiology, Philology, and Ethnology, the conclusion is inevitable and incontrovertible. This is no ephemeral production. It is the work of a great man, and will live as a classic, in theological literature. The Doctor repudiates the old division of systematic theology, into Exegetic, Didactic, and Polemic, and adopts, what he seems to think is a novel method, as a basis either of inquiry or instruction in theology. He professes greatly to simplify the subject, by a reduction of the whole of our knowledge of God, unto salvation, into three obvious and exhaustive classes. These are the knowledge of God considered objectively, subjectively, and relatively. He claims entire originality, for both the conception and the method of his division and development of the subject. We are not prepared, however, to accede to these claims of originality, for the idea, and the method, are distinctly recognized, by some of the most distinguished German theologians. The present volume embraces the first division of the subject, viz.: the Knowledge of God Objectively Considered. We have read considerable portions of this work, with profound impressions of the great truths, discussed. No one can read this work, without the conviction, that he is in communion with a mind original, vigorous, logical, and comprehensive. Indeed, there are few works on this immense subject, so clear in statement, logical in development, and didactic in the conclusions reached. The work is less polemical, than we expected to find it, from the known controversial tendency of the author. It is almost unexceptionable in this respect. Of course the Doctor is uncompromising, on all points of theology, characteristic of his peculiar school. For instance, he does not hesitate to say, that all men not only die in Adam, but they do so because they sinned in him and quotes Rom. v. 12.-Now, Paul says no such thing. He simply says, that all men die because all have sinned. The Doctor adds, because all have sinned in Adam. He adds the explanatory cause, for which he has no authority from Paul, or any other inspired writer. It is manifestly a constrained exe- The work though neither critical nor exgesis, to maintain a dogma of sectarian theol-haustive, is perhaps the best commentary on ogy. The Doctor has the Latin motto on an the Proverbs, or as the author styles it, old sun dial, "Non sine luce," on the title "Illustrations of the Book of Proverbs." It This is one of the most valuable contributions to theological literature from an American, since the days of Edwards. We shall look for the next volume-"The Knowledge of God, subjectively considered," with great pleasure. LAWS FROM HEAVEN, FOR LIFE ON EARTH. By REV. WILLIAM ARNOT-Author of "The Race for Riches." This is a practical illustration of the Proverbs of Solomon. There is no attempt at critical exegesis of difficult passages, but a most successful and felicitous application of obvious principles, to the practical duties of life. The author, in this work, has happily struck the medium between abstract speculation, and formal morality; the one a soul without a body, the other a body without a soul-the one a ghost, the other a carcass. The author's aim is to be "doctrinal without losing our hold of earth, and practical without losing our hold of heaven." |