we consider its Author, end, and aim, the more astonishing does it appear that so few will try it as a never-failing source of happiness. Look at its Author,-essential goodness and love; its aim,—the present and eternal welfare of all who embrace it: and when we compare this fountain of bliss to which all may have access, without money and without price, with different sources of imaginary happiness, a participation of which can only be obtained by the sacrifice of much, either in wealth or otherwise, the more surprising does it appear that men should so obstinately "spend their labour for that which satisfieth not," rather than receive at once the offers of divine mercy, and secure happiness, the like to which all the wealth of Indus would be unable to purchase. It might be thought that if even the promise of the life that now is, attendant upon godliness, could not persuade men to become its possessors, the wondrous prospects it holds out in eternity for those who embrace it, as well as the terrible threatenings denounced against such as reject it, might have some influence in turning their hearts. But such, alas! is not the case. What is the reason, then, that so few, comparatively, are seen willing to become its possessors? One only; and that is procrastination. It is not because they do not believe in the existence of a God, or in the cardinal doctrines of Christianity; but they do not like to apply the Scriptures to their own particular case; they prefer to leave the decision to a more convenient season, or a time of great need. But so much has been written on this subject that it would be unnecessary for me to dwell upon it. I merely wish to mention a few thoughts which occurred to me on the extreme folly of putting off the important choice until some moment of danger, or until one is actually forced into the reception of it.

I would first state the fact. I mentioned before, that it is not because men disbelieve Christianity that they do not turn to God. No! They are always ready to pray and repent when they think themselves in danger. The man who scoffs and derides the religious, when he is laid upon a sick or dying bed, or in any other position of extreme imminent and impending danger, is then ready and willing to pray. How will he vow then that if God will spare him, he will reform

pray,

"Let

his ways; will turn from evil! How will he then me die the death of the righteous, and let my last end be like his!" There is a stop put to all his infidelity and profaneness. The hardened, guilty, hoary-headed sinner is crushed beneath the weight of his sins, and quails before his prospect of meeting his angry Judge. He prays; and the voice which for years before has been heard only in curses and blasphemous expressions, is humbled, and supplicates the mercy of his offended Maker. One who was, perhaps, the most acute observer of human nature that ever lived, has penned one line in illustration of this very principle,-namely, that of turning to prayer in the time of danger, when in safety it was never thought of,-which will convey more than anything which I can else produce. I allude to the poet in describing a tempest when all chance of escape is gone, one cries out then, but not till then,

"All lost! to prayers, to prayers! all lost!"

I was forcibly struck while reading it with the truth it contains. Yes; when nothing else can be done, it seems, recourse is to be had to prayer! How applicable to all men, in every country! But is this course wise, proper, safe? Hear the word of God: "Because I called, and ye refused; I also will laugh at your calamity, I will mock when your fear cometh." Does it seem reasonable that while in health and comparative safety God's invitation is slighted, and his offers of a refuge from the wrath to come totally disregarded, that at the appearance of that wrath, and at the moment of danger, He should stand ready to receive the frightened and threatened sinner? Will God be contented with the dregs of a man's life? Many may be accepted, even at the eleventh hour; and on a dying bed, near the close of life, receive a token of the mercy of God: but these are dangerous precedents, and many who profess such a reception will be found to have been wofully mistaken.-But there is another reason why such a mode should not be resorted to. Think you that the shipwrecked mariners, even when they heard the cry, "To prayers!" could pray? When they saw the waves breaking

over their vessel, and the ship itself falling to pieces, and their comrades drowning around them, and the yawning deep at their feet waiting as if expecting shortly to swallow them up, that then they could compose their minds to make their peace with God? And do you expect, in a season of illness, when, perhaps, the malady may be of such a nature as to be increased materially by any mental exertion, or when the senses may be disturbed and the whole nervous system affected by the influence of medicines, or, it may be, when the frame is under the dominion of delirium, that in such a situation you will be in a fit state to think for the first time seriously of religion? O no! It is folly to delay it to such a time as that. We all recollect the story of the nobleman's fool reproaching his master for not preparing for a long journey; but you are doing the same. Now, while your intellect is clear, and your senses unaffected, while in the enjoyment of all your faculties, and the use of reason, make that choice of which you will never repent; and secure for yourself a happy and useful life, and a never-ending eternity. Do not, at the close of life, have to say, "The harvest is past, the summer is ended, and I am not saved!"

G. U., JUN.

HANDEL.

IN 1779, Dr. Boyce, a celebrated English composer of sacred music, died, and Mr. C. Wesley wrote an ode on the occasion. Referring to this, Mr. Jackson says,-It is worthy of remark, that in this beautiful ode Mr. Charles Wesley places Handel in heaven, among the glorified worshippers before the throne of God. Considering the nature of his religious principles, it is not likely that he would do this merely because of Handel's musical genius. A secular poet would not indeed hesitate to take such a liberty; but this was not the manner of Charles Wesley, who was deeply impressed with the solemn truth, that "without holiness no man shall see the Lord." With this truth he never trifled, in compliment to any man. There is therefore reason to believe that he had more satisfactory ground to hope for Handel's

salvation, than the poetic one, that he had composed the sublime oratorio of "The Messiah." Handel is well known to have been, not indeed an infidel, but ungodly and profane. When irritated, he was accustomed to express the violence of his passion by swearing in three different languages. But during the last few years of his life it is said that he was greatly changed in his spirit, and became a regular attendant upon the public worship of God, in which he showed by his gestures the depth of his feelings. When he quarrelled with the parties connected with the Opera-house, he was accommodated by Mr. Rich with the use of the theatre in Coventgarden, for the performance of his oratorios. Mrs. Rich, as we have seen, was one of Mr. Charles Wesley's most attached friends; and it is highly probable that he met the gifted author of "The Messiah' at her house in Chelsea. The supposition is strengthened by the fact, that three of his hymns were set to music by Handel, and still exist in the handwriting of this great musician, in the Fitzwilliam Museum at Cambridge. These noble melodies were published a few years ago by Mr. Samuel Wesley, by whom they were discovered. Handel died in London, on Good-Friday, in the year 1759.-Jackson's "Life of the Rev. Charles Wesley."

OBSERVING AND INFERRING.

An Anecdote from D'Herbelot's “Bibliotheque Orientale.” THREE brothers, of the Arabian family of Adnan, travelling together to see the country, met on their journey with a camel-driver, who asked them if they had seen a camel which he had lost, and which he thought had taken the way by which they appeared to be coming. They assured him, however, that they had not seen it. Walking along, the driver accompanying them, one of them asked whether the camel was not blind. The man replied that he was. "He has lost one of his fore-teeth," said the second. "He has," the man answered. "Ay, and he is lame," said the third. The driver acknowledged that this was true.

Seeing that his fellow-travellers thus accurately described the animal he had lost, the owner felt sure that they had

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seen it, and earnestly entreated them to give him information by which he might recover it. But they still denied having any knowledge of it. After a while, one of them said, "He is laden with corn." Soon after, another said, "Yes, but he has a vessel of oil on one side, and of honey on the other." The man could not now believe but that they had found and secreted his camel; and when they arrived at the next village, he charged them with the theft before the Judge of the place. To him they made themselves known, and gave him incontestable proofs of their innocence, so that the charge was dismissed. Subsequently, he asked them how it was that they were able to describe the animal so accurately, even to its lading, and the very position of the burden. By accurately observing," was their reply. "We saw," they said, "that on the road which the man said he had taken, the grass and thistles were cropped on one side, while on the other they were left untouched. We then observed that where he had been browsing, a small piece was left just in the front, which could only be for the want of a front tooth. We noticed his footsteps, too, and saw that one was either not put down at all, or put down very lightly; so that we knew he must be lame. The same prints of his feet proved that he was laden heavily, and we knew that that must be with grain, for the two fore-feet made a much deeper print in the ground than the hinder ones. Then as to the oil on one side, and the honey on the other. We saw, in several places, but always on one side, small gatherings of ants; and we knew they were attracted by some drops of oil; just as we saw flies on the other side, who would be allured by the honey."

The recital is very likely only an Arabian fable: it is, however, a fable with an instructive moral. One caution, at the same time, is absolutely necessary. We must be sure that what we observe as facts, really are facts; and we must be careful that each inference be most accurately drawn. Thus proceeding cautiously, but attentively, by observation and inference, we shall certainly advance in knowledge.