6 We must indulge ourselves in one more citation, because it contains the finishing touch to the delineation of this feature in our Lord's example. respectful attention, and tender regard to their | his perfect wisdom, and that solemn reverence feelings, may not parents justly expect from for his character, which would become them. those for whose support and welfare they have Accordingly, in the present instance, they imlaboured, and contrived, and suffered anxiety?mediately acquiesced in the intimations which Especially, what may not a mother expect, she he gave them; and his saying' was laid up by who first brought them into life at the peril of Mary in her heart." pp. 124-128. her own; who watched over them through all the helplessness, the sicknesses of infancy, through long days of incessant fatigue, and long nights of sleepless solicitude, who bore with their fretfulness and follies, directed their opening thought, sowed the seed of divine instruction, watering it with tears of mingled hope and fear, labouring fervently in prayer' for their salvation; warning, expostulating, in- | treating, encouraging, alluring, by all the awful, and all the persuasive and melting truths of the gospel?-Oh, say, ye who have known the privilege of possessing such a mother, what may she not expect at your hands? With highest reason, indeed, may the Holy Scripture enjoin on children to requite their parents;-1 Tim. v. 4-for they have not only received much; but, in those cases where parents have faithfully and affectionately discharged their duties, they have received what no respect, obedience, or kindness can ever overpay. "In reference to the conduct of Christ on this remarkable occasion, it may yet be difficult to the minds of thoughtful young persons to understand, how it could be proper for him to remain behind in the Temple unknown to his parents, when respectful obedience would seem evidently to require that he should at least have intimated to them his intention. This circumstance, it must be allowed, does at first sight present a considerable difficulty, especially when regarding Christ as an example; but it may be satisfactorily solved by carefully distinguishing between the motive and principle by which he was influenced, and the act itself. In the principle of his conduct, that of devoting himself with supreme regard to the glory of God, he is our example, but not in this particular act, because it was done by him in his extraordinary character as the Messiah, the Son of God; as he plainly intimates when he speaks of his Father's business as requiring him to do that which he had done. Most certainly, in what he did he was divinely influenced, and acted under the immediate guidance of unerring wisdom. And this will more evidently appear, if we reflect on the beneficial effects that would ultimately be produced on the minds of Joseph and Mary. It is true that they suffered great anxiety (which indeed, a recollection of the past might have, and ought to have, prevented,) but it was only for a short season. On the other hand, the circumstance was admirably adapted, as well as intended, to rouse their minds to a remembrance of the communications which they had received from God concerning the mission and divine nature of Christ, and to a just apprehension of the perfect propriety of this, as well as of all his other actions. They would also be led to right anticipations of the future, and be prepared to expect in his conduct what might to them ap pear mysterious and inexplicable, but which they would hence learn to regard without surprise and anxiety, and with that confidence in "Christ, truly, was perfectly holy, and could not transgress; he was filled with wisdom,' and could not err: yet he became subject' to parental authority, that he might fulfil and honour the divine command, and that he might exhibit to the young, through every age, a perfect pattern of filial obedience. But, more than this, he saw-what those who reluctantly obey never saw-an excellence and a beauty in such obedience; excellence resulting from its innumerable beneficial effects, and beauty arising from its intrinsic fitness, and from its conformity to the will of God." p. 147. # * "But, to return to the example of Jesus, to which it is always delightful to return: it is most instructive to observe, that, in his subjection to earthly parents, he was actuated by a principle that continued to influence him even after he had passed from under their control into the laborious ministry of his gospel. In that ministry he showed himself zealous in sanctioning the parental authority, and in supporting the claims of parents to the respect and grateful requital of their children. And when the Scribes and Pharisees, by their traditions, had violated those claims, and destroyed the force of the divine command-' Honour thy father and thy mother,' he openly refuted their sophistry, and unmasked that specious hypocrisy, under cover of which they concealed their selfishness, hardness of heart, and contempt of the law of God. Matt. xv. 1-9. As his reproof referred to adult persons, who, under countenance of their 'blind guides,' withheld aid from their needy parents, alleging the plausible excuse, that what they had to bestow, was devoted by a vow to the treasury for sacred uses; we are taught by it, that the honour due to parents, extends to providing for their temporal wants, if in necessitous circumstances, and that its obligation is binding to the end of life. And this is confirmed to us by that often misquoted declaration of the Apostle, which refers not to the provision of parents for their children, but of children for their parents:-'If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.' "It is to be feared, that even of those who in their youth demeaned themselves with general propriety towards their parents, too many treat them with great neglect in after life. Having formed new connexions, and having, perhaps, families of their own, engrossed, too, in worldly pursuits and selfish indulgences, their parents Occupy very little of their thought, and still less of their attention; as though the term of such duties was now ended, not considering that the obligation to 'honour' them can cease only with their lives. Meanwhile, the parents Christmas Rose.-Harp of David.-Religious Communities. 271 themselves, seldom visited, rarely cheered by any token of filial gratitude, with melancholy steps pass onward to the grave, not complaining, perhaps, but bitterly feeling the cold neglect of those for whom they have done so much! Mark now, in contrast, the conduct of the blessed Jesus, who not only enforced the commandment on others, but exemplified it in himself. The last direction which he gave on earth, respected his mother: even in the agony of crucifixion he remembered her. 'Now there stood by the cross of Jesus his mother;-when Jesus, therefore, saw his mother, and the disciple standing by whom he loved, he saith unto his mother, Behold thy son. Then saith he to the disciple, Behold thy mother. And from that hour that disciple took her to his own home.' John xix. 25-27." pp. 150-153. We have given a larger portion of extract, perhaps, than was necessary for the mere purpose of justifying our warm recommendation of the work; and yet it would have been injustice to the Author, to give less. Our readers will now be able to judge for themselves of the admirable manner in which he has seized all the available points of his subject, without doing violence to the inspired narrative. The volume is particularly adapted for the young. We entertain, however, the hope that its usefulness will not be confined to the instruction of youthful readers, but that it may lead to the more extensive study and enforcement of our Lord's example, as claiming a very prominent place in all truly evangelical teaching. From the New Baptist Miscellany. WHEN nature hides her lovely face And, clasp'd in winter's cold embrace, To cheer the solitary hour, A little monitor design'd, To beam instruction on the mind That wanders near its shrine. J. W. S. This beautiful plant grows wild on the Appennine and other mountains, preferring such as are rocky. If the weather be mild, it will flower in our gardens, in the open border, in December and January; unfolding its delicate blossoms among the earliest heralds of the Spring. From the same. THE HARP OF DAVID. From the Baptist Magazine. EUROPE. In a work lately published in France is given the following estimate, said to be compiled from official documents, of the numbers which compose the respective Religious Communions of Europe, Jews excepted. The manner in which the subject is stated, in reference to the United Kingdom, shows that this estimate can be taken, in most cases at least, only as a general approximation to fact: England and Wales, 6,000,000 Church of England, 6,000,000 Dissenters.--Scotland, 1,500,000 Presbyterians, 500,000 other bodies. -Ireland, 500,000 Church of England, 380,000 Dissenters, 5,500,000 Romanists.--France, 30,855,000 Romanists, 659,000 Reformed, 280,000 Lutherans.-Spain, 11,660,000 Romanists.-Portugal, 3,173,000 Romanists.Italy, 20,210,000 Romanists.--Switzerland, 1,167,000 Reformed, 580,000 Romanists.Germanic Confederation, 6,750,000 Protestants, 6,700,000 Romanists.-Netherlands, 3,500,000 Romanists, 1,500,000 Protestants.-Denmark, 1,700,000 Lutherans.-Sweden and Norway, 3,550,000 Lutherans.-Prussia, 6,000,000 Lutherans, 4,500,000 Romanists, 1,000,000 Reformed, &c.-Austria, 14,000,000 Romanists, 2,000,000 Protestants.-Hungary, 4,200,000 Romanists, 3,646,000 Reformed, Lutherans, &c.-Russia in Europe, 39,000,000 Greek Church, 8,000,000 Romanists, 2,500,000 ProEurope, 7,500,000 Mahomedans, 2,500,000 testants, 1,804,000 Mahomedans.-Turkey in Greek Church, &c. Total-Roman Catholics, 112,878,000; ProMahomedans, 9,304,000. testants, 45,632,000; Greek Church, 41,500,000; From the Baptist Magazine. Blind unbelief is sure to err, And he will make it plain.-Cowper. It is both interesting and profitable to trace the lives and sorrows of the people of God in past ages. As we read of the various incidents that attended them through life, we seem to possess their feelings, we desire to imitate their virtues, and are anxious to avoid their defects. We feel pity for them in their sorrows, and when we see them taking them to a throne of grace, and deriving from "the God of all comfort" the support they need, we rejoice that we have the same God to fly to, the same arguments to plead before him, and the same encouragement to expect a gracious attention to our prayers. Few of the Patriarchs present a more interesting character for our contemplation than Jacob. He was a man of genuine worth. That he was the subject of many imperfections we cannot deny, but that he eminently displayed many virtues is more than equally evident. We may profit greatly by the account given us of his errors and mistakes; and it will be happy for us if the review of his improprieties should guard us from falling into them ourselves. there The view that even the good man takes of the divine conduct is very contracted; remains in the hearts of the best men a spirit of depravity prone to misinterpret and murmur against the providence of God; and Jehovah is pleased to clothe his dealings with us in mystery: these things may account for Jacob saying, on the occasion to which our attention is now directed, "All these things are against me." Language like this it is painful to hear, and the man who utters it must surely be in very distressing circumstances. What! No light clouds in the horizon? Is all darkness? Is there no sweetness in the cup of sorrow? Was there nothing to comfort him amidst his disasters? Of light and comfort he will not hear; he yields to the influence of despondency and says, "All these things are against me." And who that considers his trials can be surprised at the exclamation? What a scene of troubles had his whole life been! Exiled in early life from the home of a kind and indulgent father, called to endure the persecution and cruelty of a wicked brother,-compelled to labour as a servant for his food,-oppressed by his master, who ought to have treated him with kindness; and when he enters on the enjoyments of domestic life, he loses his beloved Rachel, and then his darling Joseph; no wonder he thinks that all things are opposed to his happiness. His present condition too is painful, and seems to justify the language. It had been well if his sorrows had past, and brighter prospects opening before him. But the present is painful, and the future gloomy. He has a family of ungodly children who pierce his heart through with many sorrows; he was threaten ed with poverty; his son Simeon had just been taken from him, and he dreaded the worst; the infirmities of age were creeping upon him, and he was called to give up his beloved Benjamin; in a word, he thought his grey hairs were hastening in sorrow to the grave. And who can wonder at his exclaiming, "all these things are against me." But yet he was mistaken. His views were not correct. Had what he said been true, it was calculated to humble him, and should have led to sorrow on account of sin. We have no right to complain of the dispensations of God, however severe; for "wherefore should a living man complain, a man for the punishment of his sins?" If we set ourselves against God we ought not to murmur if his providence is against us. But the language is that of mistake. These things were not against him; they would not bear him down into the grave. Let him look over his life again. If he had been exiled from home, God had found him another and a better; if he had laboured, God had given him a reward; if he had been persecuted, he had also been supported under it; if he had been oppressed, the divine hand had interposed in his favour; if Jehovah had taken away his beloved Rachel, he had given him himself; and if Joseph be indeed gone, he shall see him, and his endeared Rachel, and each of his pious friends, in a future world. Let him look at his present state, and if poverty threatens him with its approach, is not God also at his right hand? If his children are wicked, if he cannot blame himself for neglect or improper indulgences extended to them, why should he be so much discouraged? If Joseph, and Simeon, and Benjamin are all removed, all is under the superintendence of him who must do right. And what a mistake in reference to the future! The dark clouds that now hovered over him Are big with mercy, and shall break Joseph is yet alive-Simeon shall soon be free and a fine old age of peace and happiness awaits the patriarch himself. Ah, what mistaken views do Christians form, when they say, "All these things are against me!" No such thing: all work together for good to those who love God. All was now tending to accomplish the infinitely wise plans of Jehovah, to make Jacob's family happy, and "to save much people alive." Christians now make the same mistake as Jacob did when afflictions overtake them, and sorrows seem to oppress their souls. But they are wrong, for they are designed to sanctify their souls, to teach them the sinfulness and vanity of the world, to endear to them the promises of God on earth, and the enjoyments of God in heaven. But the mistake of Jacob was not only a Most of our misgreat but a criminal one. takes are of a sinful character, and those which resemble this are very criminal. The language of Jacob seemed to reflect on the Divine character. Is not God the Father and the Friend of his people? Does he not love them, and can he change in the purposes of his love to Paraphrase of Psalm VIII-Jews in Russia. wards them? Why should such a thought be | indulged? Has he not said "I the Lord change not?" And does he not possess all the power we need to protect us, and that is requisite to accomplish the design of his love? Has he not the wisdom that can convert our greatest trials into the greatest benefits? Has he not always delivered us, and would it not be our wisest plan to say, "he who hath delivered will yet But the language of Jacob breathed a spirit Let us cast a glance towards Jacob when "All things," saith an inspired apostle, "work us. 273 In uncreated light thou rearest! The work of thine Almighty fingers, That thou should'st ever think of him? O Lord, where'er thy name is known, If From the Congregational Magazine. JEWS IN RUSSIA. H. E. AN Ukase, issued by imperial mandate for regulating the existing laws concerning the rethe towns of the Russian empire. sidence of Jews, for a specified time, in any of 1. Those Jews who have liberty to carry on trade, or practise handicrafts, exclusively in the enactment of the year 1804,* are not permitted provinces appointed for their settlement by the to traffic in the interior governments of Russia; that is to say, they are not to offer any articles still less are they to hawk about any wares or for sale, either in shops, or at their lodgings; of others. Neither may they open workshops, utensils, whether of their own, or the property J. B. nor on any account hire or employ foremen, apprentices, or labourers, whether Christians or otherwise, in any department whatsoever. 2. They are at liberty to remain for com From the Evangelical Magazine. Namely, Lithuania, White Russia, Little Russia, Kief, Minsk, Volhinia, Podolsk, Astrachan, Caucasia, Ekatorinoslav, Chorson, and Tauridia. 2 M mercial purposes, such as bill business, government contracts, and purveyancing, provided they have an express permission from Government to that effect. 3. As professed artisans they may settle, in order to perfect themselves in the craft pertaining to some guild, or for the instruction of the guild in any particular branch of the art in which they may possess peculiar skill. 4. Every Jew desirous of learning a craft, or of employing his peculiar talent in any art, must present himself before the Corporation, and give an account of himself, what kind of artisan he is, or what it is he wishes to learn. When the Corporation, and the guild officer, have examined the certificate of the magistrate of the place whence the individual comes, it must then be ascertained, who, in that particular department, might be invited to judge of his ability; also, whether the art is known in the town, and whether the knowledge of it would be of indispensable advantage to the community at large; and in every such case the opinion of the Corporation must be decisive. Such Jews shall be allowed to remain in the town a certain time, whilst the matter is brought to a decision, agreeably to the tenor of this law. 5. Jews, who thus obtain the privilege of commencing business, may not establish themselves any where, without having, besides their manifesto, a regular government passport. 6. Even the police master himself, may not suffer any Jew, under the above circumstances, to remain in the town more than six weeks; his further continuance in it depending on the Corporation, which must have weighty reasons for allowing it. And no license may be given beyond six months, without the decision of still higher authority. 7. Jews, who have no government passport, or who, having such passport, have yet no license to enter any town in the interior, shall be sent back by the police, to the places of their abode, after the expiration of the time specified in the 28th section. 8. If after an order to that effect, they either refuse to go, or return again, they shall be regarded as vagrants, and by virtue of the Ukases of 15th Nov. 1797, 25th Feb. 1823, and 8th June, 1826, they, together with those who allow them to remain, or who harbour them in their houses, shall be amenable to the law, as vagrants, or abettors of vagrants. 9. Jews, condemned to banishment, must not be detained either for debtor or creditor accounts; but their affairs must be settled according to the usual forms of law. 10. The execution of an order of banishment is to be delayed by the police officer only. (a) When the Jew is in one of the town hospitals, or (b) When he shows a proper certificate from a medical man, stating, that he could not be sent away without injury to his health. 11. Rabbins, or other religious functionaries, are to be sent away by the police officer immediately on the discovery that they are such. 12. The Jews are not allowed to change their passports; and the expiration of their allotted time shall furnish an imperative ground for dismissing them. 13. Foreign Jews, who enjoy the privilege of other foreigners in those Governments only that are appointed for the residence of Jews, are required to be subject, in every other respect to the laws and regulations imposed on native Jews: that is to say, if they have proper passports, they may be suffered to enter any of the Russian Provinces for the like space of time, and for similar purposes; but, in all other cases, they must be sent over the frontiers. Attested by the Grand Master of Police of St. Petersburgh. From the Home Missionary Magazine. PARAPHRASE ON PSALM CXXXVII. THE stars in their lustre were shining, The sun had gone down on the deep, When by Babylon's waters reclining, We sat o'er our sorrows to weep: The voice of the spirit of song, The hearts which it cherish'd so long? Hang heavy and damp on our strings! But silence and darkness are there! And the strain from our lips sadly swelling, Dies away in the calm of despair. Forsaken, but yet unrepiningAbandon'd, but bow'd to thy will; Our cause to thy mercy resigning, THY NAME is our confidence still. We may fall in the doom thou hast spoken,We may sink by thy righteous decree; But the thoughts of our hearts faint and broken, Shall be fix'd-till they fail-UPON THEE! J. F. H. From the Wesleyan-Methodist Magazine. MISSIONS IN SOUTHERN AFRICA. [THE following testimony in favour of Missions in Southern Africa, is extracted from the Travels of Mr. Thompson, recently published. It is equally honourable to him, and to the excellent men who are the objects of his disinterested admiration. Mr. Thompson traversed that part of the African continent in the years 1823 and 1824.-EDIT.] THE settlement of Lily-Fountain was com menced eight or ten years ago, by the Wesleyans. Three-fourths of the inhabitants (at the time I visited that station) were dispersed, with their flocks and herds, at various outposts |