ing under the luxury of summer fruits, when summer flowers are delighting the eye and regaling the sense, when the whole creation is brightened into an universal smile of gladness, and the very beasts of the field revel in the midst of plenty, then it is that the poor Irishman is struggling with the pangs of pinching hunger, that famine may be read in his emaciated features. By what name does he distinguish this joyous holiday time of the year? The bitter six

The new

weeks.' And well he may call them so. potatoes have not yet come in, and the old that remain are few and almost un-eatable. His children are crying to him for food, and he himself must toil all day long under the burning sun upon one scanty and unwholesome meal. Go into the fields when the welcome sound of the labourers' dinner-bell has rung the glad summons to leave off work for the wellearned mid-day repast; and there you will find him stretched at full length under a tree, his straw-hat peeping out among the tall grass and wild flowers. 'The bell has rung: why do you not go home to eat your dinner?'

'Faix then,' replies the poor fellow with that good humoured cheerfulness which seldom deserts an Irishman, even in hunger or fatigue, 'Faix then, for the best reason in life; because, please your honour, I have no dinner to eat.'

And what are these temporal privations, compared with the spiritual? No ray of gospel light sheds its brightness over the earthly path, or illuminates the dark valley of the shadow of death. The bible is forbidden, mists and error cloud the prospect on this side of the grave, and beyond are the inevitable flames of purgatory, appaling object to the dying

and pennyless Roman Catholic! Well may those who are privileged to see the Saviour in his word exclaim, Glory be to God!" Well may they give him most humble and hearty thanks for "the means of grace, and the hope of glory.”

Oh let us reflect on these blessings until our hard and ungrateful hearts are in some degree touched by them. Let us, in the words of the beautiful form of thanksgiving already quoted, beseech Almighty God to give us that due sense of all his mercies, that our hearts may be unfeignedly thankful, and that we may shew forth his praise, not only with our lips, but in our lives, by giving up ourselves to his service, and by walking before him in holiness and righteousness all our days, through Jesus Christ our Lord.'

M. F. D.

THE COURSE AND THE COMPASS.

No. VIII.-CLASS III.

TEXT V:

"Let nothing be done through strife or vain glory; but in lowliness of mind let each esteem other better than themselves."-2 Phil. iii.

ILLUSTRATION:

"THE POLITICAL DISSENTER.'

Pride and "vain-glory" are native principles in the heart of fallen man, generally leading him to "strife with his fellows, to self-esteem and selfpreference. Lowliness of mind," otherwise often called humility, or "humbleness of mind," is one of the graces most frequently commended and enjoined in the New Testament. St. Paul to the Colossians, (iii. 12,) specifies "humbleness of mind and meekness," forbearance and forgiveness, among the things which they are to put on, to manifest to the world that they are "the elect of God."

In describing perfect charity to his Corinthian converts, he particularly notices that it "vaunteth not itself, is not puffed up," (1 Cor. xiii. 4,) and in writing his practical injunctions to the Romans, (xii. 10,) he exhorts them, in a passage nearly parallel with that which I have above selected, to "be kindly affectioned one to another with brotherly

love; in honour preferring one another." I might multiply similar texts, but let these suffice to shew that" lowliness of mind” is an especial mark of real Christianity; and although the man natively haughty will not become as meek as he whose temper is mild and humble, (for religion, though it blends and softens, does not erase the harsh lines of the natural disposition,) yet an attempt after humility, a preference of others, a self-renunciation, as well among men, as before God, must form part of every Christian's character.

What then must we think of those whose private lives are filled with envyings among themselves, and whose every public act is intended for selfaggrandisement and for the depression, or even destruction of any sect which may have a national superiority over them in wealth, power, or numbers?

Now such an one I will call L. and I will pledge myself to the truth of every fact which I relate concerning him. L. is a dissenting minister of the most determined class; he hates the established church, which he believes to have destroyed more souls than she has saved;' he calls her an incubus, whose fangs must be removed from the ulcerated sores of British population,' and at the meetings of the Ecclesiastical Knowledge Society, he shouts with vehemence and glee,' Down with the OLD HAG !'

This kind and brotherly language, however, is not strong enough for his purpose, he calls her 'abominable,' 'bloody,' and other things wherewith I will not stain my paper. Can man say more to shew his detestation? And as to his deeds, they are equally decided; he does his best for the downfall of this hated superstition, by refusing to pay church-rates,

and rather allowing his goods to be seized,—by petitioning Parliament to confiscate church property, and to drive the bishops ignominiously from its assembly, —by joining with the Socinian, the Papist, and the Infidel in a friendly union to effect this object, courting even the most immoral and revolutionary among them, and fawning at their feet in order to gain their support for his 'claims' of deliverance from the 'odious distinctions' that exist between himself and the churchman.

And why is all this? Is it because the hapless church possesses an episcopacy? No. Because she teaches false doctrines? No. Because it is wrong for the state to support a church? No.

We have the true reason given in a private letter, written to a member of the establishment, who had inquired why dissenters were so violent against it. It is this: We do not choose that YOU should be NUMBER ONE, while WE are only NUMBER TWO!!'

Here is the secret. And this is not a solitary instance; at a famous discussion on the platform of a certain society, just seven years ago, a friend of mine, behind whom my dissenting minister had stationed himself, was greatly annoyed at the varied and discordant sounds with which he interrupted the excellent and valuable gentleman then speaking.

I am not going to give any opinion as to whether that gallant speaker was right or wrong in his opinions; I only allege that, as a gentleman and a member of the society, he was entitled to a decent and peaceable hearing. Such, however, he did not obtain, chiefly owing to the dissenters present, whose uproarious voices did their best to drown even his, powerful as it was.