our comforts! How it prepares the soul for disappointment, or success! How it calls down the blessing of heaven to "attend the labour of our hand!" How it attracts the divine presence, and places Him within our reach," who is nigh unto all them that call upon him; to all that call upon him in truth!" Of a prayerful habitation it may be said, How glorious is this place! "This is none other than the house of God, and this is the gate of heaven." "The voice of rejoicing and of salvation is in the tabernacles of the righteous.' O happy mansion! where all the members of the family "dwell together in unity," living with each other here as those who expect to be associates for ever; maintaining a friendship, the centre of which is religion, the duration of which is eternity, the bands of which are "faith and love which are in Christ Jesus." CHRISTIAN TREASURY. The Offence of the Cross.-One may say the most unchristian things even down to deism,-the most enthusiastic things, so they proceed but upon mental raptures, lights and unions; the most severe things, even the whole rigour of ascetic mortification; and all this will be forgiven. But if you speak of faith in such a manner as makes Christ a Saviour to the utmost, a most universal help and refuge, in such a manner as takes away glorying, but adds happiness to wretched man; as discovers more pollution in the best of us than we could before acknowledge, but brings a greater deliverance from it than we could before expect,-If any one offers to talk at this rate, he shall be heard with the same abhorrence as if he was going to rob mankind of their salvation, their mediator, and their hopes of forgiveness.-GAMBOLD. Encouragement to Perseverance. If God had not said, "Blessed are those that hunger," I know not what could keep weak Christians from sinking in despair. Many times all I can do, is to find and complain that I want him, and wish to recover him. Now, this is my stay, that he in mercy esteems us not only by having, but by desiring also, and after a sort, accounts and my soul tells me I do unfeignedly wish him, us to have that which we want, and desire to have; and long after that grace which I miss. Let me desire still more, and I know I shall not desire always. There was never soul miscarried with longing after grace. Oh! blessed hunger that ends always in ful I invite, then, the God of the families of the whole earth, who loves the dwellings of Jacob, to come and take up his abode with you; erect an altar for his worship, and offer daily the sacrifice of prayer, and never be ashamed to avow your attachment to him and his service. Seek to make those arrangements in your household, which shall secure time for the regular and duly exercise of devotion. Let the Sabbath be sacred to religion, and suffer not its hallowed hours to be infringed on by unlawful indulgences, or ceremonious visitings. Sunday visitings are much to be reprobated; they disturb the repose of the family, and convert what ought to be a day of rest, into a day of unusual bustle; they deprive the servants of all opportunity of attending the means of grace; and they consume, in unprofit-ness! I am sorry that I can but hunger and yet I able conversation, that precious time which should be devoted to God and the soul. Guard against all this at first setting out, since it is much easier to avoid than to break off pernicious customs. Permit me to add, that having made religion the basis of domestic happiness, let your abode be the scene of order, frugality, temperance, hospitality, and friendship. would not be full-for the blessing is promised to the hungry. Give me more Lord, but so as I may hunger Let me hunger more, and I know I shall be satisfied.-BISHOP HALL. more. forming thing! God is love, and he that dwelleth in love dwelleth in God, and God in him. He dwelleth unity among ourselves, among the brethren of our Beware of raising your expectations of felicity too high. Perfect bliss is a flower which once bloomed in Eden, ere sin entered; but since that period, it has never arrived at equal perfection: in some favourable situations it yet produces a few flowers, and a little fruit; and the greatest degree of it may be expected, where there is a union of heart and soul, in the conjuration from ourselves and the world; and the more gal state; but, under the most favourable circumstances, expect trials; remember that the serpent yet lurks in the most pleasant bowers of the earthly paradise; your greatest trials may arise out of your choicest comforts; and never forget that the firmest and most endearing bonds may soon be burst asunder by death; and the bridal ornaments may, ere long, be exchanged for the funereal shroud, and the bridal chamber for the silent sepulchre. May you long be spared as mutual helps and comforts; and may the separation, which death will assuredly occasion, be followed by a reunion in the heavenly paradise, where all will be uninterrupted harmony and love, and where perfection in bliss will be crowned with eternal duration. As ivy twines around the tree, And holds it in a close embrace, As partners of the grace of life, May they each other's burden bear; And when they're call'd by death away, And reign with thee in endless day! Wishing you the best of blessings, in time and for ever, I am, your affectionate friend and pastor, &c. are one. But when he shall be in us, and we in him, as the Father is in the Son, and the Son in the Father, then shall we be one among ourselves; then shall we meet in the unity of the faith in a perfect man, in the measure of the stature of the fulness of Christ, Eph. iv. 13. Christ is the uniting principle.-BINNING. The Death of God's People.-The death of the saints of God is precious in his sight. And shall it seem unto us superfluous, at such times as these are, to hear in what manner they have ended their lives? The Lord himself hath not disdained so exactly to register in the book of life, after what sort his servants have closed up their days on earth, that he descendeth even to their very meanest actions; what meal they have longed for in their sickness; what they have spoken unto their children, kinsfolk, and friends; where they have willed their dead carcasses to be laid; how they have framed their wills and testaments. Yea, the very turning of their faces to this side or that, the setting of their eyes, the degrees whereby their natural health hath departed from them; their cries, their groans, their pantings, breathings, and last gaspings, he hath most solemnly commended unto the memory of all generations, -HOOKER, SACRED POETRY. DELIGHT IN GOD ONLY. I LOVE, and have some cause to love, the earth: But what's a creature, Lord, compar'd with Thee? I love the air her dainty sweets refresh But what's the air or all the sweets that she I love the sea she is my fellow-creature, But, Lord of oceans, when compared with Thee, But, what is heaven, great God, compar'd to Thee? If not possess'd, if not enjoy'd in Thee, The loudest flames that earth can kindle, be MISCELLANEOUS. My Word shall not return unto me void.-The late Rev. John Patison, of Edinburgh, having occasion to preach on a Sabbath-day in Dundee, had, previously to his leaving his home, laid aside, and ordered to be packed up with some other necessary articles, a certain notebook, which contained a sermon, on which the good man had bestowed considerable pains, and which he hoped might not be unacceptable to the congregation of Christians, who then enjoyed the stated labours of the late excellent Mr M'Ewen. On his arrival in Dundee, however, which was not till Saturday evening, and examining the contents of his saddle-bags, he found the note-book missing, nor had any other been substituted In in its place. He was, therefore, late as it was, obliged to make choice of a new subject, and to cast his thoughts together upon it, in the best manner he could; and, after all his pains, and all his prayers, was not a little apprehensive that such defective preparation would not only affect the respectability of his appearance in the pulpit, but in some measure mar the success of his work. "Not by might," however, "nor by power, but by my Spirit, saith the Lord." It happened, in his adorable providence, on the afternoon of that Sabbath, that a poor fish-woman, notorious for clamour and profanity, stumbled into the meeting, and felt the sermon, particularly in the application, come home with such life and peculiar energy to her soul, as instantly to produce the most happy effect on the dispositions of her heart, and tenor of her conduct. On Monday she attended, with her fish-basket as usual,-but, O how changed! stead of her former noise and profanity, she was quiet and calm as a lamb; instead of asking from her customers double or triple the value of her fish, she spoke to them with discretion, and told them the lowest price at once. Surprised at this new behaviour of the woman, some who were present, judging she might be indisposed, began to inquire after her health: one of them in particular said to her," Dear! Margaret, what is the matter with you? you are not at all as you used to be." "No," replied Margaret, "and I hope never shall. It pleased God to lead me yesterday to Mr M'Ewen's meeting-house, where I heard words I shall never forget, and found something come over me the like of which I never knew before.' This woman lived to give the most satisfactory evidence of the soundness of her conversion, by a walk and conversation becoming the Gospel. Dr Rev. W. Herring.-Mr Herring, one of the puritan ministers, was eminently distinguished for Christian meekness, and for love to his greatest enemies. Lamb, a violent persecutor of the Puritans, and especially of this good man, being on a journey, unhappily broke his leg, and was carried to the inn where Mr Herring happened to be staying for the night. Mr H. was called on to pray that evening in the family, when he prayed with so much fervour and affection for the doctor, as to surprise all who heard him. Being afterwards asked, why he manifested such respect to a man who was so utterly unworthy of it, he replied, “The greater enemy he is, the more need he hath of our prayers. We must prove ourselves to be the disciples of Christ, by loving our enemies, and praying for our persecutors." On another occasion, Archbishop Laud having said, "I will pickle that Herring of Shrewsbury;" the good man meekly replied, "If he will abuse his power, let it teach Christians the more to use their prayers, that their enemies may see they have a God to trust in when trampled upon by ill-disposed men." Volume I., elegantly bound, either in one, (Price Seven Shillings,) or in two parts, (Price Eight Shillings,) is now ready. Separate Numbers, to complete Sets, may at all times be had. Portfolios, for preserving the Numbers, may be had of the Publisher, Price Two Shillings and Sixpence. Published by JOHN JOHNSTONE, at the Offices of the SCOTTISHA CHRISTIAN HERALD, 104, High Street, Edinburgh, and 19, Glassford Street, Glasgow; JAMES NISBET & Co., HAMILTON, ADAMS & Co., and R. GROOMBRIDGE, London; W. CURRY, Junr. & Co., Dublin; and W. M'COMB, Belfast; and sold by the Booksellers and Local Agents in all the Towns and Parishes of Scotland; and in the principal Towns in England and Ireland. Subscribers in Edinburgh and Leith will have their copies delivered at their own residences regularly, by leaving their addresses with the Publisher, or with John Lindsay & Co., 7, South St. Andrew Street.-Subscribers in Glasgow will, in like manner, have their copies delivered, by leaving their addresses at the Publishing Office there, 19, Glassford Street. Subscription (payable in advance) per quarter, of twelve weeks, 1s. 6d.-per half-year, of twenty-four weeks, 3s.-per year, of fortystitched in a printed wrapper, price Sixpence, eight weeks, 6s.-Monthly Parts, containing four Numbers each, THE MYSTERIES OF REVELATION. BY THE REV. MARCUS DODS, PRICE 1d. But no attention is directed to the fact of its mysteriousness, and no attempt is made to remove, or explain away, any difficulties which that mysteriousness may occasion. This is what the very objection made to mysteries assures us that no impostor would have done. Mysteries, then, give to revelation one of the characteristics of the works of God, for they are all mysterious. And the sacred writers state the mysteries in a way which no forger ever did, or could do. They never attempt to palliate, or extenuate, the mysteriousness of their doctrines, or to apologise for that mysteriousness, or in any way to obviate the difficulties which the mysteries may occasion. There stands the statement. It is made upon divine authority. If we respect that authority, we will readily admit the truth of the statement which rests upon it. If we do not receive it on that authority, an explanation of the mystery could do us no good. Even divine truth, believed on any other ground than divine authority, can avail us nothing. It can never be too often inculcated, nor too deeply impressed upon the minds of men, that when we believe any truth, not because God has said it, but because we can prove it, whether he had ever said it or not, then our faith rests not upon the Word of God, but upon our own wisdom, and will never lead us to heaven. In short, if our belief in the truths revealed to us, rests upon the testimony of God, we will not hesitate to believe mysteries upon that testimony; and if our belief of them rests upon any other ground, that belief will never cause us to experience their divine power and efficacy. But it may be replied, in the next place, that mysteries are directly useful. So that even had there been a possibility of avoiding them, in a revelation which was to make any real addition to our knowledge, as there was not, yet it would not have been proper to avoid them. One use of them is to furnish, not an objection against the truth of Christianity, but an argument in support of it. Had an impostor attempted to palm a forgery on the world, under the form of a revelation from heaven, he would have taken care to have no mysteries in it. Should any of those who object to mysteries proceed to frame a revelation, they would keep abundantly clear of mysteries. Again, some of the points that are most mysAnd had the sacred writers been framing only a terious, are also most important. Look, for expretended revelation, we may be sure it would ample, to the statement," The Word was made have had no mysteries. Nay, they could have flesh." Here is an announcement profoundly myshad none. They could not have carried their terious. But is it the less important on that acannouncements beyond the limits of their own count? Or would it be more important though it comprehension, nor consequently beyond that of were so explained to us, as to divest it of every other men. That revelation, then, does contain thing mysterious? No man can comprehend the mysteries, is an additional proof that it comes incarnation; but every Christian is sensible, that from God. The way in which they are stated, from this mysterious fact springs all our knowtoo, is an additional proof of this. No formal ledge of God; that from it our every privilege announcement is made of them, nor is any at- proceeds; and that on it our every hope is foundtempt made to obviate objections to them. Aed. It is a mystery. But take this mystery away statement is made which is profoundly mysterious. | from the Gospel, and what is left in it? The VOL. II. fact itself is a mystery; but how rich, how varied, | being offended at the mystery, he is delighted with how extensive, and how important is the know-it. Here is something which strongly excites his ledge which that mystery reveals! The stream that gladdens the country through which it flows, is neither the less pleasant, nor the less useful, because the secret paths through which the waters reach the springs by which it is fed, are hidden deeply from the eye of man in the bowels of the earth; even so the rich stream of knowledge, of privilege, and of hope, which flows from the incarnation, is not the less rich, because the fact to which we trace up that stream, is involved in mystery which man may not fathom. The fact itself we cannot comprehend; but believing it on the authority of God, its mysteriousness does not prevent us from gathering and enjoying the rich and happy fruits which it produces. Look also to the "mystery of godliness," which the apostle mentions in 1 Tim. iii. 16. Every particular which he gives, as included in it, is deeply mysterious; and the apostle himself admits, that beyond all controversy the mystery is great. But is not every one of these particulars fraught with instruction of the most important kind? Do they not all furnish us with the most powerful and urgent motives for the cultivation of all holiness? Mysterious as they are, who does not feel that they are mysteries of godliness? The range of instruction which they embrace might be widened, were they all explained, but the motives which they set before us for the cultivation of godliness, could hardly be of a more resistless nature. Thus, mysteries are directly and extensively useful. They not only furnish a strong argument in behalf of revelation, but they are the fountains of the most valuable knowledge, of the most important practical principles, and of the happiest privileges which we possess. Mysteries have also an indirect use, similar to that which belonged to parables of old, as explained by the Lord,-Matt. xiii. 10-15. They afford a ground of cavil to those who are disposed to be captious; and they furnish the means of manifesting the faith and humility of those who are disposed to receive the kingdom of God as little children, and to rest their faith, not upon their own wisdom, but upon the Word of God. We may conceive several men commencing the study of the Gospel. They go on equally well till they meet with a mystery, suppose that of the incarnation. There are questions connected with this, which they will feel themselves alike incapable of solving. This circumstance will operate upon them variously, according to the various views and dispositions with which they began the study. One is presently offended. Unless this be explained to him, he will proceed no farther; for he will have nothing incomprehensible in his creed. It is obvious, that whatever object this man had in view, in commencing the study of the Gospel, he was not impelled to it by a sense of sin leading him to seek for a Saviour.. Another is disposed to stop at this point also; but it is from a very different motive. Instead of curiosity, something upon which he may dwell, which he may inquire into and talk about, and thus have all the appearance of a man deeply interested in religious questions, while his conscience remains untouched, and his heart uninfluenced. To him the mystery is highly exciting, while to all the plainer truths of the Gospel, and to all the practical importance of the mystery itself, he is entirely blind. Of this man, also, it is plain, that it was no sense of sin, no conviction of his need of a Saviour, that sent him to the study of the Bible. But a third receives the mysterious fact simply as it is stated. He is neither so presumptuous as to deny the fact, because he cannot understand it, nor so idly vain, as to waste his time in attempting to penetrate into the secret things which belong unto the Lord. He believes the fact, because God has stated it; and he is only anxious to see how the fact bears upon the system of revealed truth, of which it forms a part, and how it bears upon his own personal interests. And this, being a legitimate subject of inquiry, he soon learns. If asked what is the use of the incarnation, he can readily give an answer. He can tell how this fact shews the fearfulness of the state into which sin has brought us, and from which no other means could set us free. He can shew how it manifests the love of God, who, when no other means could avail, spared not his own Son, but delivered him up for us all. In short, he can shew how every portion of revealed truth radiates from this as its central point, and how inexhaustibly rich is this fact in the communication of those truths, which make men wise unto salvation. But if he be asked how he can explain the mysterious circumstances connected with this fact, his reply is, "O the depth of the riches, both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!" It is obvious that this man is in earnest, and studies the Bible through no vain curiosity, but with an anxious desire to become a partaker of that salvation which is to be found there, and there alone. Whether, then, mysteries can be considered as affording any objection to revelation; or which of these men whom we have supposed to meet with them, deals with them in the wisest manner, and with which of them he would wish to be associated, is now left to the determination of the reader. SABAT THE ARABIAN. BY THE REV. ROBERT M. M'CHEYNE, SABAT was the son of Ibrahim Sabat, of a noble family in Arabia, who trace their pedigree to Mahomed. Abdallah was his intimate friend, and also a young man of good family. They agreed to travel together, and to visit foreign countries. Both were zealous Mahomedans. Accordingly, after paying their adorations at the tomb of their prophet, they left Arabia, travelled through Persia, and thence to Cabul. Abdallah was appointed | Sabat interceded for him, and sent him home in peace, to an office of state under the king of Cabul, and Sabat with letters and presents to his mother's house in leaving him there, proceeded on a tour through Tar- Arabia. tary. While Abdallah remained at Cabul, he was converted to the Christian faith by the perusal of a Bible belonging to an Armenian Christian, then residing at Cabul; for the Word of God is the sword of the Spirit. In Mahomedan countries it is death for a man of rank to become a Christian. Abdallah endeavoured, for a time, to conceal his conversion; but finding it no longer possible, he determined to flee to some of the Christian Churches near the Caspian Sea. He, accordingly, left Cabul in disguise, and had gained the great city of Bochara in Tartary, when he was met in the streets of that city by his friend Sabat, who immediately recognized him. Sabat had heard of his conversion and flight, and was filled with indignation at his conduct. Abdallah knew his danger, and threw himself at the feet of Sabat. He confessed that he was a Christian, and implored him by the sacred tie of their former friendship to let him escape with his life. "But, sir," said Sabat, when relating the story, "I had no pity. I caused my servants to seize him, and I delivered him up to Morad Shah, king of Bochara. He was sentenced to die, and a herald went through the city announcing the time of his execution. An immense multitude attended, and the chief men of the city. I also went and stood near to Abdallah. He was offered his life if he would abjure Christ, the executioner standing by him with his sword in his hand. 'No,' said he, I cannot abjure Christ.' Then one of his hands was cut off at the wrist. He stood firm, his arm hanging by his side, but with little motion. A physician, by desire of the king, offered to heal the wound if he would recant. He made no answer, but looked stedfastly towards heaven, like Stephen the first martyr, his eyes streaming with tears. He did not look with anger towards me. He looked at me, but it was benignly, and with the countenance of forgiveness. His other hand was then cut off. But, sir," said Sabat in his imperfect English, "he never changed, -he never changed. And when he bowed his head to receive the stroke, all Bochara seemed to say, What new thing is this?" Sabat had hoped that Abdallah would have recanted when offered his life; but when he saw that his friend was dead he resigned himself to grief and remorse. He travelled from place to place, seeking peace, but unable to find it. At last he thought he would visit India. He accordingly came to Madras. Soon after his arrival he was appointed, by the English government, a Mufti or expounder of Mahometan law. And now the time drew near when a striking change was to take place in his own views. While he was at Visagapatam, exercising his professional duties, Providence brought in his way an Arabic New Testament. He read it with deep thought, the Koran laying before him. He compared them with patience and solicitude. And, at length, the truth of the Word fell on his mind, as he expressed it, Fre a flood of light. Soon after he proceeded to Madras, a journey of three hundred miles, to seek Christian baptism; and having made a public profession of his faith, he was baptised by the Rev. Dr Ker, in the English Church, by the name of Nathanael, in the 27th year of his age. When his family in Arabia heard that he had followed the example of Abdallah, and become a Christian, they sent his brother to India to assassinate him. While Sabat was sitting in his own house at Visagapatam, his brother presented himself under the disguise of a faqueer or beggar, having a dagger concealed under his mantle. He rushed on Sabat and wounded him. But Sabat seized his arm, and his servants came to his assistance. He then recognised his brother! The assassin would have become the victim of public justice, but tures. Sabat seemed now desirous to devote his life to the glory of God. He resigned his office, and came, by invitation, to Bengal, to assist in translating the Scrip There he published several works. His first was entitled, "Happy news for Arabia," in the common dialect of his country, containing an eloquent elucidation of the Gospel, and a narrative of his conversion. 66 It was in the end of the year 1807, that Sabat ar rived at Dinapore, and joined himself to Henry Martyn, who was then labouring at that place. In him Mr Martyn confidently trusted that he had found a Christian brother. No sooner had he arrived than he opened to Mr Martyn the state of his mind, declaring that the constant sin which he found in his heart filled him with fear. "If the Spirit of Christ is given to believers, why," said he, am I thus, after three years' believing? I determine every day to keep Christ crucified in sight, but soon I forget to think of him. I can rejoice when I think of God's love in Christ; but then I am like a sheep that feeds happily, whilst he looks only at the pas turage before him, but when he looks behind and sees the lion he cannot eat." "His life," he said, 66 was of no value to him; the experience he had had of the instability of the world had weaned him from it; his heart was like a looking-glass, fit for nothing except to be given to the glass-maker to be moulded anew." It is not to be wondered that Mr Martyn believed all things, and hoped all things, concerning one who uttered, with much earnestness, such sentiments as these; so that he observed to Mr Brown, who had sent Sabat from Calcutta, that, "not to esteem him a monument of grace and to love him, is impossible." It is true that Martyn was often grieved by the ungovernable temper of the Arabian,-often to such a degree, that he could only find relief in prayer for him. It is true, also, that the few notices we have of him in Martyn's correspondence, almost always speak, with sorrow, of his pride-his vanity-his wrath. Still, it does not appear, that during the two years in which they laboured together in translating the Scriptures, the faithful missionary was ever shaken in the good opinion which he had at first formed of him. But "the Lord seeth not as man seeth, for man looketh on the outward appearance, but the Lord looketh on the heart." On 1st Oct. 1809, Martyn left Cawnpore, and came with Sabat to Calcutta. On 7th January 1811, he left the shores of India, never to return. He did not live to hear of the sad apostasy of his dearly beloved and longed for Arabian. It was in 1815 that Sabat openly apostatised from the faith which he had so long espoused, by publishing in Calcutta, a virulent attack upon the Gospel, "denying the Lord that bought him." Calcutta rung with the intelligence, the righteous sorrowed, the unrighteous triumphed. Spiritual religion was decried. tive converts were suspected. Contempt was poured upon the blessed office of the missionary. But "the Lord hath made all things for himself; yea, even the wicked for the day of evil." Na Sabat soon deserted Bengal for the settlement of Penang. He made an unsuccessful trading voyage to Rangoon, after which he reappeared at Penang with the wreck of his fortune. A British Officer, then a resident there, has detailed the rest of Sabat's history." During his stay in this island I had the opportunity of knowing him thoroughly. I saw in him a disappointed man, uneasy, and agitated in his mind. He attributed all the distress of his soul to the grief he felt for having abandoned Christianity. He desired to re 66 *The account which follows is obtained from the statements of Colonel MacInnes, inserted in the life of Mr Thomason. |