At the foot of the hill we rested at a tank or pond supplied by a large spring which gushes from under the rock: another ruined Grecian tope crowned a small eminence at a few hundred yards' distance. The road now skirted the base of the hills to the left for about four miles, when we reached the fort of Ali Mohammed, Kuzzilbash, distant three miles from Cabul, and close to the Logur river, where we were accomdated for the night, having marched altogether about twenty miles.-The Military Operations at Cabul, &c. By Lieutenant Vincent Eyre.

CHRISTIAN CHARITY EXEMPLIFIED.

IN the "Evangelical Magazine," for September, a Sermon on the death of the late Rev. Henry Blunt, Rector of Streatham, Surrey, and formerly of Upper Chelsea, by Dr. Morison, is inserted. Its title is, (from 1 Tim. iv. 6,) “The good Minister of Jesus Christ." Among the features of the character of his departed friend which the author affectingly delineates, one is thus stated. "He had much of that charity which led him to give the right hand of fellowship to all who bore the image of Christ." Dr. Morison exemplifies this by the following statement, which we copy with unfeigned pleasure:-" On one occasion I applied to him on behalf of the distressed widow and family of a Dissenting Minister in the neighbourhood of the metropolis. My letter was waiting him on his return from the country, where he had been seeking the recruital of his health; and his reply is as follows :— 'I found your kind note among many others, awaiting my arrival. It is a pleasure that the first note I write should give me an opportunity, for which I feel myself much indebted to you, of making a little thank-offering (£5) upon my return, as well as of aiding the family of a clerical brother, whom it has pleased God to prosper less in worldly things than myself.' Here was the true spirit of love, divested of all that preposterous assumption which, in the case of many, would induce them to shrink from speaking of a Dissenting Minister as a clerical brother. Indeed I can say that, while Mr. Blunt remained at Chelsea, some of my most pleasing

intercourses consisted in communicating freely with him upon all topics mutually interesting to us as Ministers of the cross of Christ. I never heard him utter a single sentiment involving a breach of that charity which "thinketh no evil.” His mind was as far removed from all bigotry, as it was from that petty jealousy which cannot rejoice in the prosperity of others."

The statement is equally honourable to him who makes it, as to him to whom it refers. Mr. Blunt, it seems, had taken the step which we think we may say alone requires to be taken, to render a broad and well-principled Christian union practicable. Himself a firm friend of Christian truth and order generally, and attached to the Episcopal form of church discipline in particular, he was nevertheless prepared to recognise ministerial character wherever he had reason to believe it really existed, though not episcopally conferred; that is, to recognise the existence of true Christian churches under other forms than that which he himself preferred. As a fact, it is only too true that Episcopacy and exclusivism are generally connected; but there is no principle which renders this connexion logically necessary. The great hinderance to union at present, is the refusal to recognise as Ministers and churches those who are not ranged under that external successional Episcopacy, on which the Romanists chiefly rest their intolerant claims. The Christian youth of England must guard against being driven into the opposite extreme. And such an anecdote as the one recorded above will assist them in maintaining their ground. That so few are like Mr. Blunt is a fact deeply to be deplored; and the principle which produces the unlikeness is steadily, and without the least approach to compromise, to be opposed. Compromise here were unfaithfulness to Christ, who, if there be such a thing as an evidenced spiritual religion, vouchsafes his presence and blessing to non-Episcopal Ministers, and nonEpiscopal Churches. This can only be denied by arguments which refuse any proof to spiritual religion at all, and reduce Christianity to a state primarily and essentially external. But the case of Mr. Blunt proves that the Episcopalian may be truly evangelical in doctrine, spirit, and practice. It calls,

therefore, for earnest prayer, that, such as he was in this respect, such all may be whose circumstances are similar to his own. We trust that those whom we again call the Christian youth of England, who will soon have to take the place of their fathers, and conduct that which is man's province in the great work of Christ, will grow up in that spirit which will qualify them, in these most difficult times, for conducting that work rightly. To the dominant error of the day,―having the form of godliness, but denying its power,— they must be immovably opposed. But, in their opposition, let them never forget that Christian godliness essentially implies Christian truth, Christian order, and Christian love.

SATAN, THE TEMPTER.

THOUGH the devil goeth up and down, (Job i. 7,) yet he is ever in chains. He is in a double chain: even when he goes and circuits the whole earth abroad, he is in a chain of justice, and in a chain of providence. He is in a chain of justice; that is, under the wrath of God: and in a chain of providence ; that is, under the eye of God. He can go no further than God gives him leave, and then God lets out and lengthens his chain. So that he is still reserved under chains, even chains of darkness; when he goes abroad, he goes like a prisoner with fetters on his heels.

Satan's is not a bare going about, but it is a going about as a spy, to search, to inquire, to observe and consider all things as one passeth along. It is as if he had said, "I have fully and thoroughly taken notice of all passages, of all persons in all places, of all conditions and sorts of men." And thus, as he is an observing, so also an unquiet, spirit. A soul that is once displaced, and out of the favour of God, hath no place to repose in afterwards. They who are once departed from God, find no rest in the creature: running to and fro is their condition and their curse.

Satan makes, as it were, a recreation of his tempting and drawing men to hell. Being himself lost, undone, and damned, he seeks to comfort himself by undoing and damning others. "Ruined Ipse perditus, perdendis hominibus solatia quærit.

himself, he seeks solace in the ruin of men." It is a joy to have companions in sorrow. All Satan's delight (if we can conceive that he hath any delight) is in making others as bad and miserable as himself. Therefore, it may be, he calls his trade of seduction and destruction, "walking up and down in the earth."

Satan is very active to do mischief. There is his diligence, -he walketh up and down: but he speaks nothing of his intent; he conceals that. He speaks only as if he went about like a pilgrim his main business, that which he goes about for, is kept in silence. But the Holy Ghost unmasks him, and discovers the design of his walking to and fro;—he seeks whom he may devour. And if Satan be thus diligent, going about to tempt, we ought to be as diligent to prevent his temptation, standing always on the watch to be ready for him who goes about seeking whom he may devour. When we go up and down in the world, we should be as watchful to do good as he is to do hurt; be as watchful against him as he is against us.

Satan's business is confined to the earth: he can get no farther. Being once cast out of heaven, he can never get into heaven more. There came a serpent into the celestial paradise, but one shall never come into the celestial garden. When we once come beyond the earth, we are out of the reach of temptation. We are at rest from Satan's snares and practices, as well as from our own labours.

Satan's main temptations, his strongest batteries, are planted against the most godly persons. When Satan sees a man eminent in grace, he makes his hottest and subtilest assaults on him. Satan is most busy at holy duties. One says he saw in a vision two devils at a sermon, and but one at the market. As for others, he scarcely troubles himself about them they are led captive by him at his will. If he do but whistle, as it were, they come after him presently. But when he sees a Job, he sets all his wits and strength to work, and bends all his thoughts to consider how to assault such a stronghold of grace. If he can get such a man down, he sings, Victoria. As there is joy in heaven at the repentance of a sinner, so there is joy in hell at the sin of a saint. If anything

and

can make devils merry, it is to give a godly man the foil. If they cannot ruin him, they will disgrace or blemish him ; if they cannot blemish him, they will trouble and disquiet him. This is their delight.

SINGULAR EPITAPHS.

In the south aisle of the ancient church at Barnby-uponDun, five miles from Doncaster, Yorkshire, is an old monument to the memory of Roger Portington, Esq., a faithful adherent to the unfortunate Charles I., with a Latin inscription, nearly effaced by damp, of which the following is a correct translation :

"Draw near, reader, boldly,
Whosoe'er thou art, if honest
And loyal to thy King:
If not, begone immediately,
Lest peradventure thy heel should
Unknowingly press

These pious ashes.

The remains of

ROGER PORTINGTON,
Which lie below,

Can ill bear a rebel's foot.
Unshaken by rapine,

By injuries and imprisonment,

Worn out with old age

And years only,

He fell asleep.

Here he lies,

With Jane his wife,

Waiting for the sound

Of the last trump."

On a shield above, are the armorial bearings of Portington; namely, gules, on a bend argent; three Cornish choughs proper, impaling two other coats. First argent, on two bars sable, six estoiles or. Second argent, on a chevron between