given among men, whereby we must be saved," Acts iv. 12. "And this is the record" (or the substance of the whole revelation of God), "that God hath given to us eternal life, and this life is in his Son," 1 John v. 11. My stranger companion listened, with evidently deepened interest, to this my closing address. I left him expressing my hope that though we should meet no more on earth, we should, through the grace of our Lord Jesus Christ, meet in heaven. parting, I felt thankful that the opportunity had been given me of setting before him the way of life, and abundantly repaid for the trouble I had taken to make myself understood. On This casual interview with a stranger, brought up amidst Popish darkness, affords an affecting confirmation, if such were needed, of the continued hostility of the Church of Rome, everywhere, to the Bible. A system so utterly opposed, in the most essential points, to the pure Gospel of Christ, however flattering to human pride, and congenial with human corruption, can maintain its hold on men's minds only by shutting out the light of Divine Revelation. When it can no longer do this, except partially, no wonder that it totters to its fall. Such appears to be the case, in many parts of the Continent, at the present time. That little knowledge of the Holy Scriptures which, in spite of the efforts of Popes and priests to prevent it, has been diffused, is working, like leaven, silently, yet surely. And though Popery may have lifted its head in our own land, and is now evidently making a last desperate effort to regain its lost power and influence, with the blessed Bible in our hands, we may defy it, with all its "power, and signs, and lying wonders." When it is considered that four hundred years have not passed since the invention of printing, and that it is only three hundred and eighteen years since the first English Bible was printed, and thereby brought within the reach of the majority of even the higher and educated classes in our land, we have cause to rejoice in the ever-augmenting ratio of its progress and its diffusion, from that period down to the present day. Two hundred and forty-two years ago our present version of the Bible was completed and printed, and freely circulated; yet was it, for the most part, still out of the reach of the poor, comparatively few of whom, indeed, could read it. Fifty years ago a mighty impulse was given to its diffusion by the institution of the British and Foreign Bible Society. And now, the Bible-printing monopoly having been happily abolished, a complete copy of the sacred volume may be obtained for the inconsiderable sum of tenpence! Is not the hand of God clearly apparent in all this? Popery was, indeed, a fearful thing, and a terrible engine of oppression and woe to man, when the Bible was but little known; and so it still would be, without the Bible. But with this blessed volume, we have a sure defence. More highly let us prize, and more diligently study, the Word of life. Let us seek to promote its circulation, at home and abroad; and to impart the knowledge of its holy and saving truths as widely as possible. The Bible is the antagonist of Popery, as well as of every other form of error and superstition prevalent on earth. we are assured, is the And this, Divinely-ap pointed instrument of its final overthrow. "When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him," Isa. lix. 19. "The sword of the Spirit is the word of God," Eph. v. 17. "Whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming," 2 Thess. ii. S. Compare the two latter texts with Rev. xix. 11-21: "The sword of the Spirit;""the spirit of his mouth;" "the sword which proceeded out of his mouth." Compare also, Heb. iv. 12 with Rev. i. 16; ii. 12. The Letter Bor. REMARKS ON LETTER-WRITING. SIR,-The age in which we live is one We think that, in dependence on the Divine blessing, a large amount of good might be done by letter-writing The facilities for this exercise are now far greater than at any former period. In the first place, the ability to write is far more extended; and the second great facility is the cheap postage. Commercial men, of every class, are availing themselves of this advantage, for extending their business, and thus increasing their worldly substance; J. B. and why should not Christians avail themselves of it, for extending the kingdom of their Lord and Saviour? Almost all Christians have got unconverted relatives and connections. We take it for granted that they are now carrying on a correspondence with these individuals. We want to have these letters multiplied, and baptized more with the spirit of religion. We want the followers of Christ to show two things in the epistles they send to their friends: first, that religion is the great thing they are thinking of for themselves; and, secondly, that it is the grand thing they are concerned about for others. There are many things we can say to our friends in letters that we could not or should not say in another way. And as an encouragement, let us remember that what we say in this way will always be noticed. It will be read over and over again, and this will impress it on the memory and the conscience. Not only so, but just in proportion to the distance that a letter has travelled will be the interest felt by the parties receiving it in all that it contains. We wish to make a few remarks upon the way and manner in which our religious observations should be introduced. In the first place, they should not be too lengthened and tedious. They should be short, pithy, pointed, impressive, practical. Some people overdo the matter, by making every letter like a sermon. Thus they sicken and satiate, instead of leading their readers to calm and serious reflection. When we write to persons who are serious and decided characters, we need not be so particular; they will more readily bear with us. At the same time, judgment is desirable in this case, if we wish to interest them. Then our remarks should be given in a kind and inviting manner; not in a sour, morose, scolding kind of way, but in a meek, gentle, persuasive manner. We should show our friends that we love them, that the bowels of our compassion yearn over them, that we are deeply concerned about their salvation. Then, in the third place, our remarks should be made judiciously. should not be introduced abruptly, but in a natural and easy way. We should seldom commence a letter by a religious sentiment, unless it be a quotation from a friend or author. Our remarks should, in general, be deduced from the subject we have been treating upon, or the facts we have been stating. We should try to spiritualize everything; I mean, turn every subject into a religious channel, and make all passing events subservient both to our own benefit and that of others. It would be easy to suppose a vast number of cases. They Suppose we were recording the particulars of a journey; how natural to remark, Life itself is but a journeywe shall soon come to the end of it. The close of this life will introduce us to a future and eternal state of existence. Are we prepared for it ?" Suppose we were relating a storm; we might say, "We have many storms to endure in the present world, but the worst storm of all others is a storm in the conscience." We might be writing about a railway accident; how natural to observe, "How brittle the thread of life! how uncertain our continuance in the present world! how necessary to be always prepared for our last change! Suppose we were writing about business; how natural to say, "The great business of this life is to mind the one thing needful, to prepare for the life to come." Suppose we were writing about a birth; how natural to ask, "Are we the subjects of the new birth? Have we been born of God? Are we his children, by regeneration and adoption? Do we possess the principles, the desires, the hopes, the joys that belong to his people?" Suppose we were speaking of a marriage—that neverfailing subject of deep and lively interest; how natural to ask, "Are we married to Christ? united to him by the bonds of faith and love? That is a union that will last for ever; all others must speedily be dissolved." Have we to record a death? may we not solemnly inquire, " Suppose it had been ourselves; where should we have been now?-mingling with the joys of the blessed, or having our portion with hypocrites and unbelievers ?" Suppose we have been hearing a striking sermon, or a popular preacher; we may tell the text, perhaps two or three of 1 1 variety of ways. the heads, and make remarks in a close by observing, that when we write to religious friends, we might very | properly introduce matters relating to our own experience, and especially if we were walking in darkness and trouble; God might direct them to say a word of comfort to us in return. In some cases, we might inquire into their state, and be the means of administering reproof or consolation, as required. In some such way as this we may turn every subject and circumstance into an occasion of religious improve ment. This, we think, would be imitating our great Master. When he saw the disciples fishing, he said, “Follow me, and I will make you fishers of men." When the people followed him to Capernaum, because they did eat of the loaves and were filled, he said, "Labour not for the meat that perisheth, but for that meat which endureth to everlasting life." When the man came to him saying, "Speak to my brother, that he divide the inheritance with me," he replied, "Beware of covetousness, for a man's life consisteth not of the abundance that he possesseth." We may draw these remarks to a Finally; we observe, our business is to live for God. Let us ask ourselves, daily and frequently, What can I do to serve him and my fellow-creatures? Life is fast ebbing down; our oppor tunities for usefulness will soon close for ever! Solemn reflection! May the Lord impress it deeply and indelibly on all our hearts! April 10, 1853. Che Fragment Basket. HONESTY IN BUSINESS. Two brethren were riding in a wagon one day; the conversation turned on the manner of doing business. "Brother," said one, "if we would succeed in store-keeping we cannot be strictly upright in every little thing. It is impossible. We could not live." "It is contrary to religion not to be upright," replied the other. "Honesty is as much a part of religion as prayer, or reading the Bible. A man may pray and read the Bible, and yet if he be not strictly an honest man, he cannot be a religious one." "I don't know about that; we must live, that is my doctrine." "But you pretend to be a religious man, don't you? You are a professor as well as I am." "But we must live. I shall break down in my store if I do not shave a little." Yours, &c., H. BIRCH. more likely to I tell you, my only a part of "And you will be break down if you do. brother, honesty is not religion, but it is the best policy too; and I will venture to say, the man who is honest will succeed better in his store, than the one who is not. The man who is unjust, either in little things or great things, is a dishonest man, and an irreligious man; and the day of judgment will convince him of it fearfully." The above conversation, in substance, took place in one of the counties of the State of New York. The store-keeper did business in a village near which they were riding. Since that time he has failed in his business, and has been obliged to leave the village. I wish every merchant, every storekeeper, would lay this truth to heart: "A man who is not strictly an honest man cannot be a religious man." DISCIPLINE IN CHILDHOOD. Young people who have been habitually gratified in all their desires, will not only more indulge in capricious desires, but will infallibly take it more amiss, when the feelings or happiness of others require that they should be thwarted, than those who have been practically trained to the habit of subduing and restraining them, and consequently, will in general, sacrifice the happiness of others to their own selfish indulgence. To what else is the selfishness of princes and other great people to be attributed? It is in vain to think of cultivating principles of generosity and beneficence by mere exhortation and reasoning. Nothing but the practical habit of overcoming our own selfishness, and of familiarly encountering privations and discomfort on account of others, will ever enable us to do it when required. And therefore, I am firmly persuaded that indulgence infallibly produces selfishness and hardness of heart, and that nothing but a pretty severe discipline and control, can lay the foundation of a magnanimous character."— Lord Jeffrey. CHRISTIAN FRUITFULNESS. You remember the beautiful first Psalm the Christian is there compared to a tree that brings forth his fruit in his season. He has sometimes a time of affliction-then the fruit of submission and self-examination is in season; sometimes a period of prosperity-then the fruit of watchfulness and prayer is in season; sometimes a period of temptation-then the fruit of faith and close-cleaving to Christ is in season; sometimes a period of spiritual indolence and self-indulgence. -then the fruit of repentance and self-abasement is in season. At all times faith, repentance, and love, are in season; and when they wither, it is evident that the tree wants watering with copious showers of Divine influence. Prayer, as in Elijah's case, must open the windows of heaven, which have been closed, that there may be an "abundance of rain." Then how sweet to know that the heavenly Gardener is watching and training this little tree. Through his intercession, it has not been cut down; and his blood has purchased the blessings it needs to revive and sustain it.—Mrs. Sherman. RULES OF CONDUCT. 1. Never lose any time. I do not think that lost which is spent in amusements or recreation some time every day; but always be in the habit of being employed. 2. Never err the least in truth. 3. Never say an ill thing of a person when thou canst say a good thing of him; not only speak charitably, but feel so. 4. Never be irritable or unkind to anybody. 5. Never indulge in luxuries that are not necessary. 6. Do all things with consideration, and when thy path to act right is most difficult, feel confidence in that power alone which is able to assist thee, and exert thy own powers as far as they go-Elizabeth Fry. HINTS TO YOUNG MEN. Who aims at excellence will be above mediocrity; who aims at mediocrity will fall short of it. Be Industrious. We do not mean here the industry of the hands alone, but that perseverance in whatever we undertake that is the sure precursor of ultimate success. Never allow the mind or the body to stagnate; activity is necessary to the health of both. Always have some worthy end in view, in whatever you undertake, remembering that to fail, with good intentions, is more honourable than success in an evil cause. STRIFE. We may, indeed, fall into strife without loving it. But let us always look at it as a branch from the root of sin-the prolific source of sin. The love of it is, therefore, the love of transgression. Yet who will own the charge? The man engaged in strife protests that he loves peace; only his neighbour's perverseness drives him into strife. And yet if we are frequently in it-if we take no pains, make no sacrifice of self-will or interest, to avoid the occasion of strife, does not |