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cost more money than he could afford to maintain them. So he begged of other people to give him money. Several times he went to the Queens Palace, but sometimes the soldier who paced up and down to keep guard, would not let him go in, and he was obliged to turn sorrowfully away. At another time when the soldier let him pass, he had to tell all his business to the servant, and that one told another servant, higher than he, and once or twice they sent him away, telling him the Queen could not attend to him. It was only after coming again and again, after doubting and fearing, after being denied and discouraged, that he could even get to see the Queen. But," ," he said, "when I go and ask my Heavenly King, He hears me at once." Ah, how delightful this is! No tall soldier with rifle and bayonet to keep poor people away; no servants to look scornfully at you, and to send you about your business, and say, the Heavenly King cannot attend to you. Nobody tells us God is so busy that He has not time. Ah, no! but God says, tell them all to come, and He sends His Spirit, and the members of the Church to call them. He says, "Whosoever will," may come and "take the water of life freely." Don't forget, freely. Then why should we stay away? Or why should we doubt and fear? That will not please God, it is more likely to offend Him. A great Emperor always felt displeased when a man doubted and trembled as he brought a petition to him; because, he said, it seemed as if he were a tyrant and harsh, and not kind and good. Now, our best way to show we believe God is good and loving, is to come boldly to Him, and ask for His blessings, expecting He will give them to us.

We may

We must ask with submission. come boldly, but we must never forget how holy and glorious Jesus is; never forget how wise He is; and how much better He understands what is best for us than we do; just as our parents, who have lived so long, and who know so much, understand what is good for us, better than we, so Jesus knows better than any one in the world.

Suppose one of your little brothers were to see a serpent in its cage, curling about on the floor, with its beautiful skin and fascinating eyes, and were to ask his mother to give it him, or let him take it up in his hands, hold it to his bosom, or pat it on the head. Do you think your mother would do so? O, no! not if he were to ask twenty times, or cry ever so loud. Why, would it not be very unkind of mother? O, no! because the serpent would very likely bite him, and

the poison would flow through his veins, his eyes soon become glassy, and very shortly he would be dead. No, no! It was very wise and very loving not to give what little brother asked. Just so Jesus sees sometimes that what we ask for would bite us like a serpent, and kill all the good His grace had wrought in us. When then we pray to Jesus, we must ask for His blessings in submission, and expect them if it be His will. A minister, once praying over a sick child, said, "If it be Thy will, spare" The mother, who was present, said, "It must be His will! I cannot bear ifs." The minister stopped. The child soon got better. He grew up a very naughty boy, nearly broke his mother's heart, and was hanged before he was twenty-two. O, it is good to say, Thy will be done! is very wicked to pray against the will of God.

It

We must pray with faith. We must think God will give us what we ask. God always does give us what we ask, or something better, when we ask in faith. We have faith when we don't doubt God, when we really expect God will bless us. At New Orleans,

when thousands were dying of yellow fever, a gentleman, walking out of the town, saw a little boy lying on the grass in a raging fever. He shook him, and said, "What are you doing here, my boy?"

"I am waiting for God to come and take

me."

"What do you mean?" inquired the gentleman.

"Why, God took away my father and mother and little brother, and mother told me to look to God, and He would take care of me. I have been lying out here all night and all day looking up into the sky for God to come and take me. He has not come, but He will come, for mother said so, and mother never told a lie. He will come, won't he?"

The gentleman burst into a flood of tears, and said, "Yes, my son, God has sent me to take you, and I'll be a father to you."

“Ah,” he replied, "you were a long time on the way, but I know'd that mother wouldn't tell a lie, and God has sent you." Was not that having faith in God? Hour after hour passed away, the night came on, the stars looked down upon the little lad; the morning sunlight drove away the darkness, the birds began their songs around him, and on, on the day passed, and yet the little fellow believed his mother, and believed that God would take care of him.

There, in the raging fever, all parched and thirsty and almost dying, yet he did not

How I love to roam
Far away from home
On a bright and sunny day,
When the azure dye
Of the cloudless sky
Seems to drive dull care away!

When the noble trees,
In the gentle breeze,

Gaily wave their branches green,
And in field or lane,
And on hill or plain,
Flowers of every hue are seen:

Fragrant hawthorn white,
Yellow cowslips bright,

And the wild rose frail and fair,
Purple violets sweet,
Simple daisies neat,

That you meet with everywhere:

'Tis on such a day

That I love to stay,

Culling fair and sweet wild flowers;

By a murmuring brook,

In a shady nook,

I could sit and muse for hours.

While my thoughts are led
Unto Him, who said,

"Ye of little faith, doubt not;
If the lily fair,

By My guardian care

Is clothed, shall ye be forgot?

"Not a sparrow small
To the ground can fall

But thy Heavenly Father sees :
Better far than they,
Still go on thy way,

Trust in Me, and be at ease!"

May I learn to love

The great God above,

As His glorious works I viewSky, and trees, and flowers, Birds, and woods, and bowers, Ever beauteous, ever new!

So said a gay young lady, who, in com- | pany with pleasant friends, was walking one summer day near the railway of a neighbouring city. The train was coming. Nearer and nearer it thundered along its way toward the station. The thoughtless girl proposed crossing the line in front of it, "just for fun!" With quick ejaculations of alarm her friends urged her to desist from so dangerous an adventure; but, paying no heed to their entreaties, in a mere spirit of frolic, she sprang upon the line, her dress caught in the ponderous engine, and in another moment the fair and beloved form lay a mangled, crushed, and lifeless mass under the relentless iron wheels. These gay words were her last;— she never spoke again.

We have seen the young man leave his country home, and all the hallowed associations of parents and sisters whose affections were twined about him, to seek employment in the crowded city. A good situation was secured, his prospects were fair. But evil comrades came around, and, lured by their flatteries, he went with them to the haunts of vice. Its mad pleasures were described in smooth words. "I'll keep myself," he boastingly said; "I'll go once just for the fun of the thing!" He passed on to the chambers that take hold on death and hell, and that night the angels mourned over one who, despite a pious mother's entreaties and warnings, began a downward career of ruin from which he was never recovered.

consider the end of putting one's self in the track of temptations.

The fun which begins in lightness and vanity, ends in death and destruction. Beware of the dangerous path. Shun the approaches to it. There is a safe way; walk ye therein. It is a dreadful thing to perish through the indulgence of a little brief fun.

THE TITLE "CATHOLIC."-Names are oftentimes arbitrarily and at random, and falsely, imposed on things; and therefore nothing can be concluded from them. The Church of Sardis had a name to "live," but was "dead;" the Church of Laodicea gloried that she was 66 rich," but was 'poor;" many on earth are called gods, who are but mortal men. Simon Magus was called "the great power of God," but was a "child of the devil;" Mahomet a great prophet, but was an impostor; Diana the great goddess of the Ephesians, but was an idol; our blessed Saviour foretold that many should come in His name, each saying, "I am Christ," but were deceivers. Thus, you see, things and persons are not always as they are called; nor do I believe the Papists are willing that their church should be thought in reality to be according to the signification of some names that are too liberally bestowed upon her. The Bishop of Rome calls himself Christ's Vicar, but others Antichrist; the Church of Rome styles herself the Catholic Church, but others, the Whore of Babylon. It does not follow that because the name of Catholic in that time, when it was for the most part in conjunction with the Catholic faith, was a sure note of a true Church, it must always be so, even when the name and thing are parted. It was not long before the Christian Church became miserably torn and rent asunder, divided into many and very great bodies, all pretending to Catholicism. By what mark now is the Catholic Church to be known? Not by the name surely, when all parties laid claim to it, and the grossest heretics, such as the Manichæans themselves, as St. Austin tells us, who had the least to show for it, coveted and gloried in it. Have never any heretics or schismatics been styled Catholics? nor ever any orthodox styled heretics? The Greek Church is called Catholic, and yet the Church of Rome will have her an heretical one. The Donatists appropriated to

themselves that ample title, and yet St. Austin thought them no better than schismatics. The Arians called themselves Catholics, and the orthodox, Homoiousians and Athanasians; but neither the one was the more, nor the other the less, Catholic for what they were called. Truth is always the same, and the nature of things remains unalterable, let men fix on them what names they please. By this rule, then, is the true Church to be known, not because it bears the name Catholic, for that a Church may do, and yet be guilty of schism and heresy, but because it professes the true faith; and then, though it be in name heretic, it is in reality Catholic. -"Bellarmine's Notes of the Church, Examined and Confuted."

The Church of Rome, with regard to place, time, or faith, cannot properly be called Catholic. The Catholic Church embraces the whole number of those who are and will be saved, (Eph. iii. 15,) of whom some are in heaven, and others on the earth. All these were not in communion with the Roman Church; many of them lived and died in happy ignorance of the idolatry and superstition of the Popedom. The true Catholic Church holds the faith of the Gospel, agreeing with the doctrines of Prophets and Apostles. (Eph. ii. 20.) But the Roman hierarchy has departed from that faith in many weighty points. The term "Roman" affixed to that of Catholic, shows that the Popish Church was properly, and at first, confined to the City of Rome, and afterwards to the Roman States; it cannot, therefore, strictly be called Catholic, because a particular is not a universal, a species is not a genus, a member is not the body. Their right name is properly "Papists," because they adhere to the Pope. They derive their fit name from him who sitteth in, or rather usurps, the throne of God. A variety of sectarian names and titles are common among them; such as Franciscans, from Francis; Augustines, from Augustine, etc.-REV. CHARLES ELLIOTT, D. D.

10 the north of Holborn is a range of buildings known as Gray's Inn, where

one of the four Inns of Court has its local habitation, and which, like the Inner Temple, the Middle Temple, and Lincoln's Inn, is one of the places where lawyers most do congregate. Attached to it are certain "Gardens," so called, being an enclosure with large trees, giving a somewhat sylvan appearance to a rather fading and dingy part of overgrown London. Last century these "Gardens," known then as Gray's-Inn Walks, were open to the public, and constituted a not unpleasant promenade. On the 3rd of September, 1741, might be seen engaged in animated conversation in these Walks, two very re

markable men. "One of them," a stranger might think, "is evidently, from his dress, a clergyman of the English Church; the other, from his mien is apparently a foreigner. There is something of unconscious hauteur in his bearing, as if he were of noble birth; and yet his dress is plainly clerical, making him look like the minister of some Lutheran or other Continental Church." The surmisings of the imaginary stranger are quite correct. These two remarkable men were the Rev. John Wesley and Count Zinzendorf.

Wesley's history is so well known to our readers, that we need not now recall its leading particulars to their memory. The story of Zinzendorf's life is not nearly so well

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and generally known. This remarkable man was born at Dresden, in Saxony, on the 26th of May, 1700. His father was Minister of State to the Elector, and was generally esteemed. Young Zinzendorf was brought up by his grandmother, Madam Von Gersdorf, a lady noted for her piety and learning. Spener, one of the German Pietists, frequently visited at the house, so that the young Count was brought early under serious religious influences. When ten years old he was removed to the academy at Halle, and placed under the charge of its founder, Professor Franke, a man noted for his godliness and successful philanthropy. While there, and yet a boy, he formed a juvenile "religious society," somewhat missionary in its character. He wished at an early age to enter into holy orders in the Lutheran Church, but his uncle, who was his guardian, opposed his design. Frustrated in his purpose, he purchased the Lordship of Berthelsdorf, in Lusatia, meaning to pass his life in retirement there; but his grandmother persuaded him to accept an office which was offered to him in the Saxon Government. This he held about six years, and then resigned it. In the year 1722, the Count was asked to afford his protection to certain Moravians, the remnant of the ancient Church of Bohemia, who were mercilessly persecuted by the agents of Rome in their own country. Zinzendorf granted the fugitives a piece of ground on his estate at Berthelsdorf, near the Hutberg or "Watch Hill." When Christian David, the leader of the emigrant Moravians, came to the spot, he struck his axe into one of the trees, and exclaimed: "Here hath the sparrow found a house, and the swallow a nest for herself, even thine altars, O Lord of hosts!"" This was on the 17th of June, 1722, and on the 7th of October following, the first house was ready for occupation. The Count's agent, in transmitting to his master an account of the work done, said: "May God bless the work according to His loving kindness, and grant that your excellency may build a city on the Watch Hill (Hutberg), which may not only stand under the Lord's guardianship, but where all the inhabitants may stand upon the watch of the Lord!" (Herrn Hut.) This was the beginning of the far-famed Moravian settlement of Herrnhut. At first only ten emigrants established themselves there; but the Cardinal Bishop of Olmutz continuing his persecutions in Moravia, others followed, until there were nearly six hundred of the

United Brethren at Herrnhut. Meanwhile Zinzendorf, who at first took but little notice of the strangers whom he had befriended, identified himself with them, helped by his influence and talents to settle some miserable dissensions amongst them, and contributed not a little towards establishing their somewhat disorganized Church upon a more definite doctrinal and ecclesiastical basis. Involved with the Government, perhaps more through the indiscretion of others than by his own fault, he was ordered to sell his estates, and was actually banished from Saxony. Subsequently he was ordained to the sacred office of the ministry, and devoted himself to the work of a Christian pastor and teacher. Afterwards he was consecrated a Bishop of the Moravian Church, Bishops Tablonksky and Nitschman officiating on the occasion. He had, however, been previously to England to consult with Potter, Archbishop of Canterbury, on the status of the Moravian episcopacy, and had some scruples as to its validity removed by that learned prelate. The first minister ordained by the Count-Bishop after his own consecration was the young man, Peter Böhler, whose name is so well known in connection with the story of Wesley's conversion.

It would take a long time to give the history of Zinzendorf's life, his travels through the Continent, in England, the West Indies, and America; his re-admission to his own country, his imprisonment at Riga, his voluminous writings, his missionary zeal and devotedness, and his abundant labours as the restorer, or founder, in its revived and reorganized form, of the community of United or Moravian Brethren.

It was through his connection with the colony of Georgia that Wesley was brought into whatever intercourse he had, or relations he sustained, with Count Zinzendorf. On their outward voyage to America, in the ship

Simmonds," John and Charles Wesley met with a company of Moravian emigrants, having at their head the Bishop Nitschman, already referred to. The two Oxford clergymen were greatly struck with these simpleminded and devout German Christians. While resident in Georgia, both the brothers had occasional intercourse with the Moravians, and even sometimes sought their advice on critical matters. On their return to England, the Wesleys had frequently to see the trustees and other gentlemen connected with the colony, and as the leading Moravians had also to transact business with the same persons in connection with their settlements