Greece? Could a record exist, so extraordinary | plurality of such beings. The unity of God is not

as that of the Old Testament, containing precious treasures of knowledge in regard to that one subject, which is of all others the most interesting, and to which attention would be excited in proportion to its vast importance, and yet be altogether shut up and sealed to the acute and prying eye of the Grecian philosopher, for ever in pursuit of discoveries? In the absence of direct historical testimony, it is, perhaps, impossible to obtain a completely satisfactory reply to these questions; but the knowledge which we possess of the enterprising character of the Grecian philosophers, coupled with the fact already alluded to, of their travelling into eastern countries for improvement, will probably induce us to answer them in the negative. If so, if it is supposed that the philosophers of Greece had even indirectly some acquaintance with the contents of the Sacred Record of the Old Testament, then the writings of the most celebrated of their number, in as far as they incidentally touch upon the subject of religion, will cease to excite our astonishment.

a fundamental and unvarying doctrine of their system; that great name is sometimes used in the singular number, and sometimes in the plural. As a fact corroborative of the indistinct, or rather of the erroneous, views of the heathen philosophers on this most important point, we should remember that they gave their countenance to the popular system of Polytheism, and did not refuse to participate in the ordinary performance of its rites. It is scarcely possible to believe that such unworthy and degrading practices were consistent with a correct understanding and a full acknowledgment of the unity of God. Belief in this great and glorious doctrine of true religion removes the very foundation on which the edifice of Polytheisin rests. The acknowledgment of one self-existent independent Being, the Creator, Preserver, and Governor of the universe, affixes the stamp of condemnation on all the rites and observances of heathen idolatry, as not only fundamentally at variance with the principles of theism, but as insulting, in the highest degree, to the Great First Cause, and subversive of the glory and honour, and of the reasonable service which are due unto Him.

It is quite unnecessary, however, to attach any great importance to these considerations, as if they were decisive of the question, as to the powers of human reason, unaided, to make discoveries of The rites which are celebrated in honour of Divine truth, sufficient to guide and direct man- some of the false deities of Greece and Rome, the kind. Although the contrary supposition was auguries, oracles, spectacles, and amusements, are correct, namely, that the learned men of Greece deserving of notice, in as far as they formed a part had not any access, either directly to the contents of the national religion, which obtained the counof the Old Testament, or indirectly, through those tenance and approbation of the philosophers. At who possessed such advantage, or by personal com- the celebration of the rites due to some of their inunication with some of the descendants of Jacob, gods, the grossest and most abandoned acts of or with those who had such, or through the in- sensuality and intemperance were committed, and fluence of tradition, or of information, which might even became a portion of the profane and abomihave been acquired by travelling in a land conti-nable service. The weakness or obstinacy of the guous to Palestine,—even in that case, the acquaint-human mind was shewn in the universal respect ance with the great fundamental truths of religion which was paid to auguries and divinations. The which is displayed in the writings of heathen phi- singing of birds, the bodies of dead animals, the losophers is not of such a nature as to support the phenomena of an eclipse, the appearance of a inference, that the mind of man, unassisted, is ade- comet in the heavens, were anxiously watched and quate to the discovery of that divine knowledge attended to, as indicative of great and important which is indispensable to the enjoyment of happi- changes in the affairs of mankind. The spectacles ness in this world, and in that which is to come. of the Romans were of the most barbarous and In the works of even the most learned and accom- unnatural description, consisting of the combats of plished of them all, along with much sublime and gladiators, which multitudes of all ages and both admirable reasoning on a providence and a future sexes beheld, and thus became the unfeeling witstate, there is mixed up a great proportion of nesses of their fellow-creatures slaughtering one error. It may indeed be made a matter of reason- another, with remorseless cruelty, for the mere able doubt whether that fundamental doctrine of purpose of amusement. The practice of consulttrue religion—the unity of God, was maintained ing oracles was universal; pretended deities were in all its purity and uncorrupted simplicity. The supposed to preside, and to answer the interrouniversal and deeply rooted systems of Polytheism gatories which were put by those deluded persons which prevailed in the celebrated states of Greece who consulted them. In defiance of the oft conand Rome, afford the strongest grounds of suspi-victed falsehood of the oracles, they were generally cion upon this point-suspicion which is converted into certainty, by the language of some of their most celebrated philosophers, who, when alluding to the manifestation of power, wisdom, and goodness in the universe, and to the protection afforded to mankind by beings superior to themselves, make use of expressions which allow an inference to be drawn as to their entertaining the idea of a

listened to, until a knowledge of the revealed will of God shewed forth their absurdity, and imposed upon them a perpetual silence. If the tree, then, is to be judged of by its fruits, it is a warrantable inference that systems of idolatry and superstition, such as have been now described, patronised by the heathen philosophers, afford a satisfactory proof, that those who complied with the practices

which they enjoined, could not be possessed of a full and enlightened knowledge of the nature and perfections of the one only living and true God.

at such knowledge. But, as it may still be alleged that the failure of the wisest men of heathen antiquity to acquire it, is no proof of its being placed beyond the reach of the human intellect, I shall, in a concluding essay, make it appear, that, under any circumstances, the mind of man, unassisted by Divine Revelation, is totally and for ever incapacitated from obtaining the knowledge of that spiritual and heavenly truth, by which alone the soul can be saved.

ANNIE M'DONALD;

OR THE LIFE AND EXPERIENCE OF A
CHRISTIAN PEASANT.

PART II.

a chequered scene. It is like an April day, alternately sunshine and showers. This was Annie's experience. She had enjoyed much happiness in her married state, but even in the course of this brief period, extending to scarcely five years, she had been not altogether a stranger to sorrow.

The clouds, however, which had occasionally thrown a passing gloom over Annie's lowly cottage, prepared her, the more effectually, for the coming storm. Her heart was at length smitten as with a mildew, and all her prospects suddenly overcast by

I shall now, however, take different ground, and granting, for the sake of argument, what no candid reasoner is entitled to demand, namely, that the philosophers themselves, both of Greece and Rome, had a correct knowledge of all the fundamental doctrines of true religion, and of the change which they must necessarily produce upon human conduct; the difficulty still remains, how is the great majority of mankind to become acquainted with divine truth? The answer to this question can be but one only,-by Divine Revelation. The process of observation and reasoning, THE life of every one, whether poor or rich, is at best by which the existence, perfections, and moral government of the one true God are proved,-the various duties of mankind, as individuals and members of society, are discovered, and the ultimate and eternal destiny of the race is ascertained, can only be comprehended by minds of a superior order, which have received all the advantage that a system of well conducted education affords. The generality of mankind have obtained from the Creator such faculties of mind, as are suited, through the influence of a fair proportion of the blessings of education, to fit them for the discharge of the the death of her husband. They had walked together necessary duties of life, and for occupying, with credit and respect, that place in society, which they are destined to fill. But the task of exploring the extended fields of knowledge, of unravelling the wonders of creation, and of deciding upon those complicated truths which are brought into view by a process of scientific investigation, is that which must be assigned to a few minds of superior order, possessing superior opportunities and advantages. The constitution of society requires that the great proportion of mankind be employed in the active pursuits and industrious occupations of life, which are indispensable not only to the comfort, but to the very continuance of existence. When, according to this constitution, a small fraction only of the whole members of mankind can devote themselves to a life of learned ease, and the remainder of the race must labour in the exercise of the different professions, in the prosecution of mechanical arts, in the production of manufactures, and in the cultivation of the soil, it is abundantly evident that this latter and incomparably most numerous proportion must be left in almost total ignorance of the great truths of religion, if they had human reason only for their instructor. Divine Revelation alone, therefore, is capable of removing that ignorance.

It has appeared from the short historical survey which has been taken, that there has never existed, in any part of the world where the benefits of Divine Revelation were unfelt, not even in the celebrated states of Greece and Rome, any thing which deserves the title of an accurate knowledge of the great truths of religion; and the inference to most minds will seem a just one, that human reason, unassisted, is incapable of arriving

as heirs of the grace of life. They had often held sweet converse together on spiritual subjects, and encouraged each other with the hope of a coming immortality. But death interfered, and separated the happy pair, calling the one to behold the glories of the upper sanctuary, and leaving the other to wend her way through

the wilderness of this world, feeling herself, more than

ever, to be merely a pilgrim and a stranger. Annie was deprived of her protector, her counsellor, her Christian companion; and three infants, the youngest only five weeks old, and an aged mother, were left dependent on her for support. This was a heavy trial, and one who had less faith than Annie would have sunk under it. God, however, is graciously pleased when he sends trials to his people, to send them also strength to bear them. Such was the experience of this Christian cottager.

"After my husband died," said she, "I thought in myself, How shall I bring up a family for God, without the assistance of the father?' So I took a vow upon me, that as I was so trysted with lowness of spirits, I would give myself, and those children If He would he had given me, in covenant to Him. be my God, and the God of these children, I engaged to bring myself under every obligation to be ready to run his errand, whithersoever he called me, whether to suffering work or to servile work, whether to duty or to warfare; and I engaged, not in my own strength, but in His strength, and his own Spirit and grace.

of

And I prayed, if it was his holy will to accept know it, by keeping his good hand both about me and my covenant transaction, that he would let me about my children, that he would keep them from the evil of the world, while in the world.

Thus it was that, in her season of sorrow, Annie took occasion to dedicate herself and her children to the Lord. This practice has been often followed by God's people, and with remarkable success; they thus become included in the gracious declaration, "Blessed is that

people whose God is the Lord." He remembers, in | racter, and one, too, which, far from being combined their case, the covenant which he made of old with their spiritual father Abraham, "I will be a God unto thee and to thy seed after thee." Annie vowed to be the Lord's, and throughout life she preserved upon her mind a constant impression of the solemn transaction. She used often to speak of it, and in old age, when urged to speak or write less, for fear of hurting herself, she would say, "Oh you know I have covenanted with my God, to do all that I can for his glory."

with a mean or miserly spirit, was, on the contrary, accompanied with a generous attention to the wants of her poorer neighbours. Nowhere is charity and kindliness, and the amiable interchange of good offices seen to greater advantage than in the cottages of the poor. The rich can afford to be generous; it costs them nothing, comparatively nothing; but the benevolence of the poor has in it a self-denial which is truly sublime. We know not a finer scene which could meet the eye than that of the humble artizan entering the dwelling of his afflicted neighbour, with the gleam of Christian

on his lips, and the hard won offering of Christian charity in his hand. It is altogether a mistake, a cruel, an unfeeling mistake, to suppose that generosity is confined to the wealthy; it is to be found in its purest and holiest exhibitions among the Christian poor. True, there is no blazoning of their deeds among men, but they are registered in heaven, and they shall at length receive their reward.

In the spirit of the vow which she had made, Annie now exerted herself with persevering and redoubled energy to provide for her helpless children and her in-kindness in his eye, the breath of Christian consolation firm parent. Often when others slept she was busy at her spinning wheel, and by dint of industry and frugality, she was enabled, with the divine blessing, to support herself and her family, without having, in a single instance, had recourse to the parish funds. Such conduct was in the true spirit of that noble independence which was once all but universal among the Scottish peasantry, but alas! with the other traits of a Christian character, it is well nigh faded and gone. There are instances, however, of a contrary kind, and Annie was one. Trusting in the divine promises, she passed through many a struggle to earn a decent livelihood. He who feedeth the ravens fed Annie too. "The young lions may lack and suffer hunger, but they who trust in the Lord shall not lack any good thing." It may be interesting to record a few of the privations to which this pious cottager was subjected, and thus we shall see how true the divine promise is, "Leave thy fatherless children, I will preserve them alive; and let thy widows trust in me."

"One season, when the price of provisions was particularly high, she lived by the side of a stream of clear water, and was often employed in bleaching cloth, which her neighbours sent to her care. She used to sit up through the night, watching the cloth, and busy at her wheel. In the morning she prepared her children's breakfast, and then retired to rest. After a short sleep, she arose, and was busied through the day watering her cloth and spinning. Notwithstanding this excessive fatigue, she was unable to procure for herself and family sufficient support. After making porridge for breakfast, she let her children take as much as they wished, and contented herself with what remained after they were satisfied. If nothing was left, she continued without food till dinner. Without having enough either of food or of sleep, it was a wonder that she was able to endure the double fatigue she underwent; but the God whom she served gave her strength according to her need, and preserved her in health.

"On one occasion, after having given her children their dinner, she had neither food nor money remaining, and knew not where to apply for either. In great perplexity of mind she made her prayer to God. The same afternoon, a charitable lady in the neighbourhood sent for her, and gave her a supply of meal; and on being made acquainted with the destitute state to which she had been reduced, charged her never to let herself be in such want again, without applying to her for relief. Annie used to refer to this, as confirming the truth of an observation which she often made, Man's extremity is God's opportunity.'"

Amid all her difficulties she continued to ply her laborious employments, and at length succeeded, when her children had grown up, in amassing a small sum of money to assist her in time of sickness or old age. This prudent foresight was a laudable feature in Annie's cha

It was impossible that so consistent a disciple of Jesus, as Annie was, could long escape the reproaches "If they and the sneers of the ungodly around her. called the master of the house Beelzebub," how much more one of the humblest of his servants? Nothing else was to be expected, for nothing else was promised. "All that will live godly in Christ Jesus, must suffer persecution." "Marvel not," said our Lord, "if the world hate you; ye know that it hated me before it hated you." On this subject Annie thus speaks:

"I was earnest with the Most High that I might obtain more and more of Christ's livery. I meant that I might be made more holy in heart and in life. Now the way that I thought I got the answer was this :One, that I had been as friendly to as I was able, took a displeasure at me; and went and called me not only of the devil, full of the devil,' were his very words. a hypocrite, but a great one; and said that I was full This I counted to be the livery of our Saviour, for he grave; and I thought that it was sent me, because I was ridiculed and persecuted from the cradle to the had need of it to humble me, and to let me see more of my own weakness and my own deformity, and how far I was from being able to fulfil my vows.'

In course of time, one of her daughters having married, and the other two having engaged themselves as servants in different families, Annie, after several changes of residence, at length settled in the village of Monimail, where she spent the last thirty years of her life. For some years she continued her usual occupations, but when she became unfit for hard labour, she commenced a small school for teaching children to read. In this employment she was wonderfully successful, and it was only through the infirmities of age, and more especially the imperfection of her hearing, that she felt herself obliged to desist from the exertion of teaching. Though she gave up the school, however, Annie was not idle. She was still to be seen busily employed at her spinning wheel; and even at the advanced age of ninety-one, her industrious habits were as remarkable as ever. Industry was with her a matter of principle. She regarded it as a great Christian duty to husband well the great treasure-time; and, instead of squandering it, as too many do, in idle gossip, Annie lived habitually under the influence of a coming judgment, when she was to render an account for every thought, and word,