mation, one grand radical defect pervading the entire book, and that is, the leaving out of the element of religion altogether; and not only so, but an evident scorn in the mind of the writer for all evangelical sentiment and true piety. For instance, speaking of Wilberforce's boyhood, the author says: "When he quitted Hull, no great pains had been taken to form his religious opinions; but in his uncle's house a powerful influence was at work. His aunt, being an enthusiastic admirer of Whitfield's preaching, kept up a friendly connexion with the early Methodists, and communicated a tone to the mind of Wilberforce, which, if he had been allowed to remain with his uncle, would probably have made him a bigoted Methodist, and excluded him from that political world in which he acted so prominent a part, and wrought deliverance for millions groaning under captivity. Luckily, the signs of his being in process of conversion raised the suspicions of his relations. Billy,' said his grandfather, shall travel with Milner, when he is of age; but if Billy turus Methodist, he shall not have a sixpence of mine.' This threat would, no doubt, quicken the natural solicitude of Mrs. Wilberforce, a woman of great and cultivated talents; and she forthwith repaired to London, to remove him from the perilous fascination. His aunt frankly expressed her regret that he should lose the opportunity of leading a religious life. You should not fear,' said his mother, with a severe allusion; if it be a work of grace, you know it cannot fail.'"-See pp. 115, 116. The author then speaks of his being launched in all the gaities of balls, theatres, musical parties, &c., and then with an apparent feeling of satisfaction adds, "The allurements of worldly pleasure at length led his thoughts from the contemplation of serious matters." Now, nothing could be more unjust as well as injurious than to represent religion as fitted to deprive the world of the good and great doings of Wilberforce, and to set forth his having not early religious impressions as a grand step towards his after greatness in the noble part he acted as one of our finest philanthropists. The truth is, had Wilberforce continued the gay trifler his foolish mother had made him, he had never been the noble being he turned out, or done the deeds that cast such glory on his name. Religion, true in its nature, and evangelical in its sentiment, was the substratum of all his greatness; and never till it became his rich possession, did he rise to anything very great or good. Such passages do such damage to the book, as to completely prevent it being given by right-thinking parents to their children, while, but for this, it might have proved a most useful and acceptable work. Chapter of Varieties. "NOT MUCH HARM IN IT." Some years ago, two young men, belonging to fashionable circles, became seriously impressed with their condition as sinners, and of the importance of salvation. While in this state of mind, they were both invited to attend a ball. Both were strongly solicited to attend. One yielded, and went, persuading himself that there was not much harm in it. The other, instead of going, repaired to the house of his pastor, where he spent the evening in a manner more befitting his state of mind. The result was as might be expected. The former that night lost all his impressions, returned to the world, and became more hardened and careless than ever; the other soon after found peace in believing, and continued an exemplary, happy Christian. Dear young reader! when you have the strivings of God's Spirit, beware of turning aside to the pleasures of the world, under the impression that you can renew your serious reflections at a more convenient season. God is merciful and gracious; but there is definite danger in trifling with his Spirit. dog saw his master, and clung to him. It was difficult to separate them, but the gaoler forced him away, and the dog returned to his retreat. He came back the next morning, and every day; once each day he was admitted. He licked the hand of his friend, looked him in the face, again licked his hand, and went away of himself. When the day of sentence arrived, notwithstanding the crowd and the vigilance of the guard, the dog penetrated into the hall, and crouched himself between the legs of the unhappy man, whom he was about to lose for ever. The judges condemned him; he was re-conducted to the prison, and the dog from that time did not quit the door. The fatal hour arrives; the prison opens, and the unfortunate man passes out; it is his dog that receives him at the threshold. He clings upon his hand-that hand which so soon must cease to pat his caressing head. He followed him; the axe falls; the master dies; but the tenderness of the dog cannot cease. The body is carried away; the dog walks at its side; the earth receives it; he lays himself upon the grave; refuses nourishment, pines away, and dies. ANTI-SABBATH. Shrewd men, in sooth, these new reformers are! Each week-day is a sabbath, they declare; He was refused admittance, but he constantly passed an hour before A christian theory! the unchristian it, and then returned. His fidelity at length won upon the people, and he | was one day allowed to enter. The fact is, CHAPTER VII.-CHRISTIANITY IN IRELAND AND SCOTLAND. So far we have only glanced at the progress of Christianity in the southern division of our island. Let us now take a brief peep at the more northern part, and at our sister island, Ireland, and see in what religious condition they were during the period we have been tracing. Of the early peopling and condition of both Scotland and Ireland we have little knowledge, and it would be quite out of place here to enter on the many conjectures that learned men have indulged in on the subject. All we know is, that all the people were of the Celtic race, but in what order they settled in different parts, or from what quarter they originally came, we know nothing certain. The same darkness hangs, too, about their early religious history and state. How Christianity was first introduced to these parts, by whom, and when, is quite unknown. BIBLE CLASS MAGAZINE.] H [JULY, 1853. It seems probable that both Ireland and Scotland received their first teachers of Christianity from Britain, and that probably the first missionaries that set foot on either shore were some persecuted saints, driven out from their homes by such cruelties and oppressions as marked the days of Diocletian. This, however, is only conjecture, and while highly probable, has no real authority. In Ireland, the first certain knowledge we have of the Christianity of the people dates back to the fourth century, and stands connected with the mission of the far-famed St. Patrick to her shores, and of whom a brief notice will be, perhaps, the best form into which we can throw what information we have of the Christianity of Ireland at that time. Of the true birthplace of this celebrated man there is great uncertainty. Himself says that he was born at Bonaveni Taberniae, near to the village of Enon. But where this was, none know. Some make it the village Bonaveni, now Kilpatrick, near Glasgow; others, Boulogne-sur-mer, in Picardy; and others, a village in Wales. Of the three, Boulogne-surmer seems to have the weight of the evidence in its favour. His parents were Christians, his father a deacon of the church at Bonaveni, and his mother the pious sister of the famous St. Martin, Archbishop of Tours. His name was originally Succat, or Succoth. From his devout parents he received the doctrines of Christianity, and his first deep religious impressions. But as he grew up he became a careless, reckless youth, and lost the promise of his early life. God, however, who had a great work for him to perform, took means to bring him to a proper state of heart, and fit him for a good and holy service. One day, when in his sixteenth year, he was playing with his two sisters on the sea-shore, when a party of Irish pirates suddenly surprised them, took all prisoners, bore them away to Ireland, and there sold them as slaves to Milchus, chief of Dalaradia, now the county of Antrim. For six years did young Succat serve this pagan prince in the lowest offices, but unlike the prodigal of old, found in his slavery and degradation that salvation which, in happier circumstances, he had despised. Labouring there, far from his home and pious parents, he thought over all his follies; his holy mother's lessons came back to his mind; his first im pressions returned, and aided by his knowledge of the way of mercy, he sought for forgiveness at God's hands. "In that strange land," he says, "the Lord opened my unbelieving eyes, and although late, I called my sins to mind, and was converted with my whole heart to the Lord my God, who regarded my low estate, had pity on my youth and ignorance, and consoled me as a father consoles his children." Of his religious experience he says "The love of God. increased in me more and more, with faith and fear of his name. The Spirit urged me to such a degree, that I poured forth as many as a hundred prayers in one day. And even during the night, in the forests, and on the mountains, where I kept my flock, the rain, and snow, and frost, and sufferings which I endured, excited me to seek after God." Thus converted and fitted for God's work in solitude, his liberation was brought about, and he returned to his own country. Here he resided for a time with Germanus, and then retired to the monastic college of Tours, where he studied divinity under his maternal uncle, St. Martin. After four years, St. Martin died, and he then travelled through the south of Europe,-some think as far as Rome,-pursuing his studies, improving his mind, and growing in piety. From the time that he had been brought to Christ in Ireland, he had felt an irrepressible desire to seek the conversion of its pagan inhabitants. And now that by study and travel he seemed fitted for the work, he seriously contemplated its accomplishment. His parents and friends endeavoured to dissuade him from it, but in vain. The wish filled his thoughts perpetually. By day he formed schemes for its execution, and by night dreamed he saw spirits beckoning him away, and heard voices calling to him to come with the everlasting gospel to the perishing Irish. At last the desire became too strong to be in any way repressed; he tore himself away from his parents, came over to Britain, and from hence passed on to Ireland. The popish traditions ascribe his mission to Germanus, and say that he was sent on his recommendation by Celestine, bishop of Rome. But in his own narrative he says nothing about it, and in his practice appears to have followed, not in the order of Rome, but as he deemed the holy scriptures taught, and nearer the model of the church of Britain. |