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be celebrated to testify their union, not only by the ministers and elders of the Synod, but in general with the whole Church." And as a general rule the following canon was adopted :

"Although it hath not been the custom to administer the Lord's Supper in the greatest part of our churches more than four times a-year, yet it were to be desired that it might be oftener, so that the reverence which is needful for this holy sacrament could be kept up and observed Because it is most profitable for the children of God to be exercised and grow in faith by the frequent use of the sacraments; and the example of the primitive Church doth invite us to it. And, therefore, our national Synods shall take that care and order in this matter, as is requisite for the weal and happiness of our churches."

A striking proof of the high state of discipline and the deep tenderness of conscience which prevailed in the Protestant Church of France may be gathered from the fact, that in the very first Synod of Paris, above twenty cases of conscience were discussed and decided upon, and, it may be added, the judgments of the Assembly were generally marked with much good sense, and great regard for the authority of the Word of God. The unexceptionable character of the Confession of Faith and canons of discipline, which the Protestant Church drew up at Paris in 1559 and published, did not save her from the violence of her enemies. She may have had rest for a year or two, but shortly persecution was revived. One sovereign after another proved equally adverse. Mere men of the world would have been wearied out by such treatment, but the Spirit of God rested upon the Church and upon the admirable standards under which she was organised, and so her members increased and multiplied from day to day. In 1571, or in twelve short years from the period of her first public assembly, she may be said to have reached her highest prosperity. Here also there is a singular correspondence between the Church of France and the Church of Scotland. The latter started in 1560 with a General Assembly of twelve, and a population almost utterly ignorant of the Scriptures. In twenty years 400 ministers assembled at Edinburgh to confess their own sins and the sins of their people, and renew the covenant, and almost every family had a Bible and was able to read it. Similar was the progress of the Protestant Church of France. At the Synod or General Assembly of Rochelle in 1571, the celebrated Theodore Beza presided as moderator, and the Queen of Navarre, the Prince of Navarre, Henry de Bourbon, Prince of Conde, Prince Lewis Count of Nassau, and Count de Coligny, Admiral of France, and other lords and gentlemen were present. So rapid had been the diffusion of the Gospel, under the outpouring of the Spirit, that Beza could count 2150 Churches in connection with the Protestant Church of France: almost double the number of the present Church of Scotland; and the Churches were not small or insignificant in point of strength. In many there were 10,000 members. The Church of Orleans had 7000 communicants; and the ministers in such Churches were proportionally numerous; two ministers to a Church was common, and that of Orleans had five. At this period there were 305 pastors in the one province of Normandy, and in Provence there were 60. All this betokens wonderful growth. What a contrast to the present state of the French Protestant Church! With all its revival of late years, it appears on the testimony of the Rev. Mr Davies, in his recent "Letters from France," that for between two and three millions of professed Protestants, there are only between four and five hundred Churches, and three hundred ministers. The Ecclesiastical Budget for 1837 gives three hundred and sixty-six pastors of the Reformed Church. What an unhappy change! We may perhaps, in a subsequent paper, continue the history,

and assign some reasons for the amazing degeneracy. In the meantime, we have beheld the French Protestant Church at the height of her glory, and we may draw from the facts detailing her rapid prosperity the cheering inference, that God, who vouchsafed his Spirit so plentifully in former times, may vouchsafe his influences as richly and suddenly in these latter days. Good men are often discouraged in their prayers and labours by thinking that the progress of Christianity must neces sarily be slow and tedious; let them remember the ha tory of the Protestant Church of France, and be animated and refreshed. God is as able and as willing a ever to interpose in behalf of his people, and frequentig there is one characteristic style of dealing towards the same Church in different ages. If, in twelve years, Goi wrought such a change in and by the persecuted Church of France, who can tell what happy moral and religious changes may be accomplished by the same Church in these latter days. And who can estimate what glorious achievements the Christian Church of Britain may be honoured to effect, in more favourable circumstances, in as brief a space of time. The history of true reli gion in this country certainly does not discountenance the idea of rapid change for good.

CHRISTIAN PHILOSOPHY.

No. VI.

MATTER AND ITS PROPERTIES. BY THE REV. JAMES BRODIE, Minister of Monimail. THE essential or first principle of matter can never be conceived by the human mind, being known to man by its properties alone. Of these there are some which are included in the very first idea that we form respect ing it, while others are deduced from observation and experiment.

The primary properties of matter are extension, form, impenetrability, and mobility. By calling extension, U size, a property of matter, we are understood to affira that every particle, however small, has length, bread, and thickness, or, in other words, occupies a certai quantity of space. In this property we also include divisibility; for if every body has some determinate size, it must consist of parts which may be separated from each other. In theory, this division can be carried on to an indefinite extent, but it is generally sup posed that in nature there are portions of matter so small that they cannot be again divided. To these por tions the name of atoms has been given, and of thea every body is considered as composed. Their extress minuteness must be altogether inconceivable. When gold is beat out into a leaf, the fifty-millionth part of a grain may be made visible; and the world of we ders displayed by the microscope, presents us with proofs of their minuteness yet more astonishing-insects having been discovered as much smaller than the mite as the mouse is less than the elephant, and yet the par ticles of the vital fluid circulate in their veins as well as in our own. Form implies the possession of soe determinate figure or shape, which it is evident all bodies must possess. Impenetrability, or as it is some times termed, substance or solidity, designates that pr perty by which each particular body hinders all others from occupying the same part of space which it p sesses; that is, two pieces of matter cannot be in the same place at the same time. Mobility expresses t capacity for motion; and when we call it a property matter, we merely affirmn, that all bodies may be move if sufficient force be applied.

The secondary properties of matter are adhesion, cohesion, elasticity, and gravitation. Adhesion is a property residing in the surfaces of bodies, by which twa of them, when brought together, so that the distance

between them is insensible, stick or adhere to each other. Thus two pieces of metal, having highly polished surfaces, when applied to each other, will sometimes require a considerable force to separate them. Different kinds of matter possess this attraction in various degrees. Liquids, from their surfaces being not only highly polished, but adapting themselves to the inequalities of other surfaces, possess it in a much higher degree than solids. In some cases, as in that of oil poured upon water, there seems to be none of this attraction exhibited at all. Cohesion and elasticity are properties which have a reference to the composition of bodies. According to the theory which is now generally adopted, all bodies consist of physical points or atoms, endued with certain powers of attraction and repulsion, which vary both in nature and degree with their respective distances. Cohesion is the attraction, or force, by which the component parts of a homogeneous or uniform mass are drawn together; elasticity is the tendency which they have to separate from each other. These properties, or forces, are directly opposed to each other, and it is by their mutual action that the forin of bodies is determined. The manner of their operation may be very simply illustrated. If we take a piece of tempered steel, made into the form of a W, and press the ends of it together, we find a resisting force, which regularly increases till they are brought into contact; if we separate them from each other, a similar resistance is offered till the metal is broken. These forces may be considered as representing the action of cohesion and elasticity. When both these properties are acting, the particles remain fixed in the place where their forces mutually balance, or neutralize each other, increasing cohesion opposing their farther separation, increasing elasticity preventing their farther compression. The body is then termed a solid. When neither cohesion nor elasticity acts on the particles, they have no tendency either to come nearer, or to separate farther from each other, and may be moved or divided with the greatest ease. The body is then termed a liquid or fluid. When elasticity acts alone, the particles separate as far from each other as external circumstances will allow, and the body becomes a vapour or air. Gravitation is that property by which the particles of all matter are made to tend toward each other. It operates on all substances alike, whatever be their nature. Its power is directly proportioned to the quantity of matter that they contain, so that the larger the mass, the greater is the attraction, while every atom possesses its appropriate influence. It acts at all distances, whether they be insensibly small or immeasurably great, its power, like all other virtues or emanations from a centre, decreasing as the square of the distance, having but a fourth part of the force at twice the distance, a ninth part at three times the distance, and so on. The mutual gravitation of its parts keeps the earth in the form of a globe; their united power attracts to its surface the lighter bodies that are within its sphere, and forms that force, or weight as it is commonly termed, | by which terrestrial objects are kept in their places. The same property keeps the moon revolving round the earth, the earth round the sun, and the whole solar system, if the conclusions of astronomers be correct, round some far distant centre.

"

"The very law that moulds the tear, And bids it trickle from its source, That law preserves the earth a sphere, And keeps the planets in their course." These are the original properties of the matter, which is afterwards moulded by different agents into the various objects that we behold. It is not our intention at present to describe these agents, but it may not be improper to enumerate them. Heat and electricity enlarge the size, and change the forms of the bodies to which they are applied. Chemical agency unites together different kinds of substances, so as to produce |

And

new properties in the compounds. Crystallization arranges the particles of bodies into symmetrical forms. The principle of vegetable life changes matter that formerly was dark, and it may be loathsome, into the verdant foliage and lovely blossom of the plant. the agency of the vital power in animals, makes that, which in itself is incapable of feeling or activity, become instinct with life and motion, writhe under the pang of agony, or bound through the impulse of joy.

Such is the material which, in the words of Scripture, Jehovah at first "created," and out of which he afterwards "made" the visible universe. The consideration of its properties is necessary not only for the philosopher, that he may be enabled to ascertain the laws by which it is regulated, but for the Christian, if he would fully comprehend the power and wisdom of God as exhibited in creation. When we contemplate the varied scenes that nature presents to our view, it is not enough that we admire the changing outline of the mountain and the plain, the diversified colours of the plants, that spring in boundless profusion around us, and the active movements of the living things, that tread on the earth, pass through the waters of the deep, or fly in the open firmament of heaven; we must keep in mind the original properties of the matter out of which they all are formed, that we may be led to praise the Architect of nature, not only because he has raised a glorious edifice, but because he has made it out of materials the most rude and unpromising.

Need we

Nor should we rest contented here. If we farther proceed and compare matter with mind, how striking is the contrast that their properties present! The one is inert and dead, the other is in constant action; the one is incapable of feeling or of thought, the other can think and know, can rejoice and be sorry. They seem to be not only dissimilar, but altogether contrary and opposed; yet in man matter and mind are united in one. The inactive substance of which our body is composed, is joined to a reasonable and immortal spirit, and is itself destined to live for ever! wonder that human ingenuity is utterly at fault, when we attempt to investigate the nature of this connection; and may we not well exclaim, that "we are fearfully and wonderfully made!" And if man be thus a mystery to himself, who shall unfold the mystery of mysteries, the union of God and man in Christ? He is "the fulness of the Godhead bodily." To the unchanging and infinite perfections of Jehovah, he adds a human soul and a material frame; worshipped by Cherubim and Seraphim, he retains the nature of man ; sitting on the throne of the Eternal, as the source and arbiter of life, he bears the trace of death; (Rev. v. 6;) he wears the diadem of heaven on the head that was crowned with thorns; he combines in his person the attributes of Deity and the properties of matter; and holds the sceptre of supreme dominion, in a hand

that is formed of dust!

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The Necessity of Looking to Christ.-The reason why the men of the world think so little of Christ is, they do not look at him. Their backs being turned to the sun, they can see only their own shadows, and are, therefore, wholly taken up with themselves. While the true disciple, looking only upward, sees nothing but his Saviour, and learns to forget himself. You might bind a bird with a soft silken cord, and while he remains still, he will not be sensible of his confinement; but as soon as he attempts to fly, he will feel the cord that confines him; and the greater his desire and his efforts to escape, the more sensible will he be of his bondage. So the sinner may long be a slave to his sins, and never be aware of it till he rises to go to Christ.PAYSON.

SACRED POETRY.

THE AUTUMN EVENING.

BEHOLD the western evening light!
It melts in deepening gloom;
So calmly Christians sink away,
Descending to the tomb.

The winds breathe low, the withering leaf

Scarce whispers from the tree;
So gently flows the parting breath,
When good men cease to be.
How beautiful on all the hills

The crimson light is shed!
'Tis like the peace the Christian gives
To mourners round his bed.
How mildly on the wandering cloud
The sunset beam is cast!

'Tis like the memory left behind

When lov'd ones breathe their last.
And now, above the dews of night,
The yellow star appears;
So faith springs in the heart of those
Whose eyes are bathed in tears.
But soon the morning's happier light
His glory shall restore,

And eyelids that are sealed in death
Shall wake to close no more.

ODE TO THE STARS.

PEABODY.

How beauteous! how wondrous! fain, fain would I see
Your myriads unrobed of their mystery;
Fain would I cleave the dark dome of the night,
Soaring up, like a thought, to your islands of light:
Fain would I rifle your secrets divine,

With what forms ye are peopled, and wherefore ye shine;
By what laws ye are governed, and framed on what plan,
I would know; but I may not, this is not for man!
Great, glorious the day, when the Author of all
Having spake ye from nought, and ye sprung at the call!
Through myriads of space from his hand ye were hurled,
Dark myriads of atoms-each atom a world!
When each sped to his point in the boundless expanse,
And ye caught your first light from the light of his glance
His power in one moment fixed each in his spot,
One moment remitted-ye sink and are not.
What a dot is this earth, 'mid yon orbs of the sky!
And compared with this earth, what a nothing am I!
Yet I with my mind's cobweb plummet would sound
That mind that hath known nor creation, nor bound;
Would fathom the depths of his wondrous decree !
Can the fly grasp a world? or shell compass the sea?
No, this to weak man is allowed and no more-
He may wonder and worship, admire and adore.

MISCELLANEOUS.

The Conversion of an Atheist. The celebrated Francis Junius, called by Bishop Hall "the glory of Leyden, the hope of the Church, the oracle of textual and school divinity, rich in languages, subtle in distinguishing, and in argument invincible," was in the early part of his life infected with the most dangerous and abominable errors. By the sophistry of an abandoned companion, and by his own indiscretion or inexperience, he was seduced into absolute atheism. To this senseless denial of the glories of the Deity, he was conducted by frequently pondering upon the insane maxim of Epicurus, cited in the works of Cicero, " that God is totally destitute of care, both for his own affairs, and for those of all other beings. And such was the infatuation which carried him away, that for a consider

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able time he was accustomed to avow and to defend his wretched principles. He was soon, however, rescued from his danger. A striking interposition of mercy effected his wonderful preservation in a violent commotion in the city of Lyons. He then became convinced that there is a Providence; and the entreaties of his father induced him to commence the perusal of the New Testament with attention and seriousness. He began with the first chapter of the Gospel of John, and be has left the following account of the impression which was produced upon his mind :-"I read," said he, part of the chapter, and I was so impressed with what I read, that I could not but perceive the divinity of the subject, and the authority and majesty of the Scriptures, to surpass greatly all human eloquence. I shuddered with horror at myself; my soul was astonished; and I was so strongly affected all that day, that I scarcely knew, who, what, or where I was. But thou, O Lord my God! didst remember me in thy wonderful mercy, and didst receive a lost and wandering sheep into thy flock. From that time I began to read the Bible, and treat other books with more coldness and indifference, and to become more conversant with the things which relate to salvation. With these expressions, and with this extraordinary change, the subsequent history of Junius corresponded; he was holy in living, happy in dying, and to few men is the Church of Christ more indebted for their active labours and literary productions. Piety and Persecution. The ancestors of the cele brated Dr Franklin were remarkable for their attach ment to revealed truth. The family of his great grandfather having embraced the doctrines of the Reforma tion, were in great danger, in the reign of Queen Mary, of being molested on account of their zeal against Popery. They had an English Bible, and to conceal i the more securely, they conceived the project of fastening it open with packthreads across the leaves, on the inside of a lid of a private chest. When the patriar circle, he reversed the lid upon his knees, and passe chal head of the family wished to read to his domestic the leaves from one side to the other, which were held down on each by the packthread. One of the children the officers of the spiritual court making their appear was stationed at the door to give notice in the event of

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ance. In that case the lid was restored to its place,

with the Bible concealed under it as before.

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Dew." Thy goodness is as the morning cloud, or as the early dew, which goeth away."-Hosea, vi. 4. "The dews of the night," says an eastern traveler, as we had only the heavens for our covering, wo frequently wet us to the skin; but no sooner was the sun risen, and the atmosphere a little heated, than fur mists were instantly dispersed, and the abundant meist ure which the dews had given to the sands, would be entirely evaporated, or dried up." What a beautifu illustration is this, of the words of the inspired prophet! How often do the hopes which have gladdened the hear of some kind parent or friend, disappear and pass away, as the dew before the morning sun!

Published by JOHN JOHNSTONE, at the Offices of the Scorp CHRISTIAN HERALD, 104, High Street, Edinburgh, and 19, 6 ford Street, Glasgow; JAMES NISBET & Co., HAMILTON, ADAMA Co., and R. GROOMBRIDGE, London; D. R. BLEAKLEY, D.

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Subscription (payable in advance) per quarter, of twelve weeks, 18. 6d. per half-year, of twenty-four weeks, 3s.-per year, of f eight weeks, 6s.-Monthly Parts, containing four Numbers stitched in a printed wrapper, price Sixpence.

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VOL. I. No. 36.

SATURDAY, NOVEMBER 5, 1836.

ON PURE AND UNDEFILED RELIGION. BY THE REV. WILLIAM NISBet, Minister of New Street Parish, Edinburgh. THE Apostle James, in addressing "the twelve tribes" scattered over the Roman empire, seems to have been desirous principally to teach, that "faith, if it hath not works, is dead, being alone." Many, it is probable, had crept into the Christian Church, who imagined, that, by the Gospel, they were freed from obedience to the moral precepts of the Almighty, and that a mere assent of the understanding to the doctrine of salvation through a Redeemer, was sufficient to justify a sinner in Jehovah's sight. But, as it would be exceedingly absurd to say to a brother or a sister, naked and destitute of daily food, "depart in peace, be ye warmed and filled," without giving "those things which are needful to the body," and stretching forth our hands to afford effectual assistance, so the inspired penman distinctly declares, that they labour under sad delusion, who suppose that it is not absolutely necessary to be doers as well as hearers of the Word; demonstrates the folly of refusing to walk in the way of the divine commandments, and employs such terms as show that if the tree be truly good, its foliage will be fair to the eyes, and its fruit pleasant to the taste; that the genuine disciple of Jesus, whilst he sojourns on earth, hath indeed his conversation in heaven; and that "pure religion and undefiled before God even the Father is this, To visit the fatherless and widows in their affliction, and to keep himself un: spotted from the world."

Some have been so bold, in their real or affected ignorance, as to affirm, that the statement just quoted is opposed to what is taught by Paul throughout the whole of his Epistles; but if, with an unprejudiced eye, they would look into the Scriptures, they would certainly perceive, that the harmony of the various parts of the blessed book is perfectly unbroken, and that the great apostle of the Gentiles, and James, the servant of the Lord, by no means contradict each other; for we find the former, whilst he strenuously maintains and triumphantly proves, that we are justified freely by divine grace, and iustified by faith alone, and

PRICE 1d.

not by the deeds of the law, declaring, that “circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God;" that "circumcision is nothing, and uncircumcision is nothing," but "faith which worketh by love;" and that "circumcision is nothing, and uncircumcision is nothing," but "a new creature;" and the latter does not at all undervalue faith, which is verily "a saving grace," but only insists on the utter vanity of that barren and merely speculative belief, possessed by the trembling inhabitants of hell, which causes not him who hath it to honour and reverence the law, and to live, amid numerous temptations, as seeing the Most High, who is invisible. Had the sacred writer been describing the motives from which actions that are praiseworthy must spring, he would have, undoubtedly, referred to the glory of the Almighty Creator as "man's chief end," and he would have, undoubtedly, referred to faith in the Lord's Anointed, as the root of the rich produce; but he here gives a summary account of the effect of proper principles upon our practice, and intimates, that our pretensions to be arranged on the Redeemer's side are false and vain, unless we endeavour to relieve the afflicted, and to bring forth, in abundance, the peaceable fruits of righteousness; and, indeed, the source of all that is amiable and holy, in the outward conduct, is plainly hinted at, when he sents compassion towards our fellow-creatures, and unspotted purity of manners, as "religion undefiled before God even the Father;" because Jehovah asks, and expects, the homage and allegiance of our hearts, and, as he is acquainted with our secret thoughts, abominable are the best and brightest performances of those who worship, and yet serve him not in spirit and in truth.

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Multitudes would wish their neighbours to be impressed with the idea, that they belong to "the household of faith," because they regularly go into the place where prayer is "wont to be made," and lift up their voices together with the pious and devout; and not a few appear to fancy that they are followers of the Lamb, on account of their orthodox sentiments, and the fluency with which they can talk and dispute upon important topics. But the language before us brings complete and utter desolation to the hopes of those who are

BIOGRAPHICAL SKETCH OF

WILLIAM HEY, ESQ.

thus flattering themselves, and founding their an- | misery ;" and we should seek to "lay aside every ticipations, for the future, on such a frail ground- weight," and to be sanctified in soul, and in body, work that shall, alas! so suddenly give way; and in spirit. and loudly warns the infatuated individuals who speak as if they loved him whom they have never seen, whilst they despise their needy brethren for whom the Saviour died, and delight not in attempting to alleviate their sorrows, and who, in words, profess to be looking forward to the celestial city as their everlasting home, whilst, by their conduct, they manifest, that their souls cleave closely to the dust, and that, destitute of the power of godliness, they would greedily gather the gold that soon grows dim, and enjoy the polluted and unsatisfying "pleasures of sin for a season, ther than "strive to enter in at the strait gate, run with patience the appointed race, wrestle for the prize of incalculable value, fight under the banner of the Captain of Salvation, and grasp, with outstretched arms and eager hands, the crown of righteousness "that shall never fade away."

"

Late Senior Surgeon of the General Infirmary at Leeds. THIS eminent surgeon was born near Leeds, on the 3d September 1736, of respectable and truly excellent pa rents. While yet very young, he accidentally lost the sight of his right eye but through the kindness of Proand retained that power till a very late period of life. vidence, his left eye became remarkably acute in vision, At school, he was distinguished for his unwearied apra-plication and persevering industry. His attainments were, in consequence, of a higher order than most of his companions. Nor was he neglected in point of moral training. His parents were indefatigable in their culcation of pions principles in the minds of their childattention to the formation of pious habits, and the inren. And so successful were their exertions, that William was never known to utter a falsehood, or to be guilty of a single breach of filial duty. He early in bibed a sacred regard for integrity in all his transactions with mankind; and the uprightness of his character and example of his parents, he also acquired a taste for was conspicuous throughout life. From the precepts the public and private exercises of religion, a taste which seemed to increase rather than diminish, as he became involved in the laborious and harassing employments of the profession which, by the advice of his parents, he had adopted.

It is only by having our iniquities imputed to the "second Adam," and by having his merit made over unto us, that we can meet with pardon and acceptance; yet the volume, whose authority is infallible, plainly and explicitly reveals, that we must be characterized by benevolence of disposition, and must be anxious to keep our garments clean. To each of the momentous branches of duty mentioned above, it is incumbent upon us, with care, to attend; for what Jehovah hath so closely joined together, it becomes not us to put asunder; and we should bear in mind, that, although we distribute alms, and give, with liberal and unsparing hand, a great proportion of our goods to feed the poor, yet, if we be the slaves of our own lusts, and be led captive by our evil and unruly passions, and fail to "crucify the flesh," we have reason to suspect, that Satan exercises dominion over us: and we should bear in mind, that although we cannot be accused of indulging in any of those vices to which so very many are addicted, yet if, with all our apparent rectitude and purity, we turn a deaf and inattentive ear to the piercing cry which issues from the dwelling where the empoisoned arrows of misfortune have been falling thick and fast, it is quite out of the question to lay claim to be numbered amongst the living in Jerusalem, amongst the "cloud of witnesses,' amongst those who have been united to "the

church of the first-born."

The description which the apostle gives of pure and undefiled religion, is not calculated to encourage a legal spirit, but it shows the folly of an antinomian temper; and our fervent prayer should be, that we may be enabled to avoid both errors; and, whilst we consider the Messiah as our sanctuary and shield, as our substitute and intercessor, we should seek to pity and to assist the orphan, to comfort her who hath beheld the husband of her youth carried from the house of mourning, and all who are doomed "to drink the baleful cup of grief, and eat the bitter bread of

prentice with Mr Dawson, surgeon and apothecary at At fourteen years of age, he was placed as an ap Leeds. Naturally of an active and ardent mind, be soon made himself acquainted with the sensible quali ties and medicinal virtues of the various articles he was employed to compound. On one occasion, his thirst for knowledge led him beyond the bounds of prudence; for by an immoderate use of opium, with the view of ascertaining its effects, he threw himself into so cerplete a state of stupor, that Mr Dawson and his friends

were seriously alarmed, and it was not until several hours had elapsed, that he recovered from the deleterious effects of the drug.

his morning and evening devotions, and by this means, there was kept alive in his mind a constant impression of the reality and importance of divine things. He 2tended also, as regularly as possible, the evening pray ers in the parish church. Though thus observant, however, of the outward forms of religion, Mr Hey had not yet acquired a correct knowledge of the peculia:

While under Mr Dawson's care, he was punctual in

doctrines of Christianity. He was in search of the
truth, and hence he was in the habit of studying the
Scriptures, that he might attain an enlarged acquaint-
ance with all that the Bible reveals. On one of those
occasions, while reading the fifth chapter of the Second
Epistle to the Corinthians, his attention was forcibly
arrested by the seventeenth verse :-" If any man be in
Christ, he is a new creature; old things are passed
ing on these words, he was led by the Spirit of God to
away; behold all things are become new." In reflect
see the necessity, in his own case, of an entire renova
tion of heart; and to that great object, in which con-
sists the essence of all practical religion, his efforts
were from this time assiduously directed. He prayed
much, he read much, he thought much. A change be
character and conduct.
came gradually more and more apparent in his whole

When he was about eighteen years of age, he joined the Wesleyan Methodists; but in common with the

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