splendour, and all the worldly possessions of a king are but dross before Him who is "Lord of lords, and King of kings.' Of all the glorious things which we put into the crucible, not a particle remains. They are all consumed, there is nothing left in the refining-pot, Let us try the merchants, and all those who compass sea and land, to bring back from the remote parts of the earth that which is valuable. They have crossed the trackless deep: they have endured peril and hardship, and have returned richly laden with their choicest merchandise bring their gold and ivory, their costly bales and precious spices; bring all they have obtained, and put them into the refining-pot. These things being neither obtained in the fear of the Lord, nor used to extend his glory, shall not endure. They will yield their owners no comfort in death, nor hope of eternal life. The time shall come when "the merchants of the earth shall weep and mourn, for no man buyeth their merchandise any more." They have compassed the waters, but have not sought out "the river of the water of life." They have crossed the mountain and the valley to obtain what "satisfieth not," but what will their merchandise avail them at the smoking mount of Sinai, or in the dark "valley of the shadow of death?" Had they striven to obtain "the Pearl of great price," their possessions would have been sanctified with Divine grace; their merchandise would have been "holiness to the Lord," and they would have possessed themselves of true wisdom. "Happy is the man that findeth wisdom, and the man that getteth understanding; for the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. She is more precious than rubies; and all the things thou canst desire are not to be compared unto her. Length of days is in her right hand, and in her left hand riches and honour. Her ways are ways of pleasantness, and all her paths are peace." Look at the refining-pot; the costly cargoes and precious things which were put into it are gone; the trial fire has consumed them all. Seeing that the merchandise of the world will not bear the trial of the refining-pot, let us seek after that which will endure it, even heavenly wisdom, for "wisdom is the principal thing, there fore get wisdom, and with all thy getting, get understanding." When the merchandise of the world is consumed, when the ships are destroyed, and the sea itself dried up, then will the promise of eternal life be, "Yea and amen in Christ Jesus," for the hope of the righteous shall not be cut off; it will endure the trial of the refining-pot. "Every man" untaught of God, "at his best estate, is altogether vanity." We will now look at the possessions of the learned and the worldly-wise-men who have laboured hard to obtain knowledge, whose company is desired, whose names are held in great estimation, and who are looked upon as the lights of the world. The books are many which they have compiled to instruct and amuse us on earth, but where are those which they have written to guide us to heaven? We will put their works and their reputation together into the refining pot. The worldly-wise possess all knowledge but the knowledge of God, and of his Son Jesus Christ; and lacking this, all other knowledge is vain. "Of making many books there is no end; and much study is a weariness of the flesh." "The wisdom of this world is foolishness with God." If this be the case how could we reasonably hope that such wisdom would endure the trial of the refining-pot? See the books and the reputation and all belonging to the worldly wise which we put into the crucible; all is consumed; not a fragment can be found in the refining-pot; not an atom is left for eternity. It is not earthly but heavenly wisdom which will endure. "The fear of the Lord is the beginning of wisdom; a good understanding have all they that do his commandments." If the worldly-wise knew more of the plague of their own hearts; if they knew more of the glad tidings of salvation; if they knew Him, "whom to know is eternal life;" then would their works endure; but now, they wither in the fire, and abide not the trial of the refining-pot. What are the possessions of the mighty men of war, who have dyed their swords, and rolled their garments in blood? They have dared to meet danger and death; their names are recorded in history, and repeated by thousands, as the champions of their country, and the conquerors of the earth. Verily, they have their reward"-the homage of men in their lives, and a marble statue over their moulder 66 ing remains. But bring the homage of mankind, and the sculptured marble, and the page of history which records their deeds, and cast them at once into the refining pot. How will they bear the trial fire of the word of the Most High. “Blessed are the merciful; for they shall obtain mercy." "Thou shalt love thy neighbour as thyself." "A new commandment I give unto you, that ye love one another.' "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you." "Scatter thou the people that delight in war.' The possessions of the warrior are consumed as flax, and the refining-pot is again empty. Let not him who delighteth in war pretend to love God. "If a man say, I love God, and hateth his brother, he is a liar for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?" Had the mighty warriors of the world been readers of the Bible, they might have been startled by the words, "Whosoever hateth his brother is a murderer." Had they been soldiers of Christ, they would have "resisted lusts which war against the soul." Had they fought under the banner of the cross, they might have been "more than conquerors," and, instead of shedding the blood of others, have served him who shed his blood for them. As it is, their hands are stained with the blood of their fellow-sinners, and "instruments of cruelty are in their habitation." Oh, for the reign of the Redeemer, when they shall beat their swords into ploughshares, and their spears into pruning hooks;" when "nation shall not lift up sword against nation, neither shall they learn war any more.' The possessions of the warrior can never endure the fiery trial of the refining-pot. There are in the world those who delight in laying up silver and gold; and cheat themselves of the mercies which God has so abundantly bestowed upon the children of men, who delight to see their golden store increase, though it cost them their peace here, and their salvation hereafter. Gold is their desire, gold is their delight, and gold is the god they idolatrously worship. We must put that gold into the refiningpot, and see if it be as valuable as it ap pears to be. | Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where moth nor rust doth corrupt, and where thieves do not break through and steal; for where your treasure is, there will your heart be also." "Labour not to be rich; cease from thine own wisdom. Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven.' "What shall it profit a man, if he shall gain the whole world, and lose his own soul?" "Lose his own soul!" what a mockery then are riches! All that we heaped together in the refining-pot is destroyed. If riches could protect us from calamity; if they could preserve us from pain, disease, and death; if they could purchase an inheritance in heaven; then every man ought to be anxious to obtain them; but if they cannot do these things, then "set your affections on things above, and not on things on the earth." "Better is little with the fear of the Lord, than great treasure and trouble therewith." The covetous man makes but a bad bargain, for riches can at best but serve him a little in this life, while “Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come.' Though the riches of the world may endure for a few short years, they never will endure the trial of the refining-pot. But let us now put something into the refining-pot that appears more likely to stand the fire. Let us take the deeds of a man renowned for his goodness among mankind. He has helped to build churches, and erect hospitals; he has fasted and prayed. The almshouses on the hill were raised at his expense, and the charity boys were clothed by him. His name is inscribed in gold letters as the patron of the poor, and a thousand tongues, far and wide, praise his piety and benevolence. But have these things been done for God's glory or for his own? To extend the Redeemer's kingdom or his own reputation? Put his piety and benevolence; put all his deeds into the refining-pot. See how his works wither before the flame! for they were all done to obtain the homage of mankind! They may give reputation in life, but they will yield no hope in death; they will neither preserve their possessor from hell, nor guide him to heaven. "Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven." "What is the hope of the hypocrite, though he hath gained, when God taketh away his soul." "The hypocrite's hope shall perish: whose hope shall be cut off, and whose trust shall be a spider's web." Nothing that hypocrisy can bring, will bear for a moment the trial fire of the refining-pot. Come, lastly, thou tried and tempesttossed believer, whose heart is sinking within thee on account of thy manifold unworthiness, and of the hiding of God's countenance! who considerest thyself poor, and miserable, and blind, and naked; bring the little that thou hast, that we may cast it into the refining-pot. Haply He, whose are the silver and the gold, may open the treasuries of his grace, making thy little much, so that thou mayest yet abound in enduring riches. Thou feelest thyself to be a sinner, and repentest of thine iniquity. Though sadly tried, and sorely tempted by unbelief, yet hast thou faith in the death and sufferings of our Lord and Saviour Jesus Christ. Thou art a sinner! "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." Thou believest in the Son of God, and that "he is able also to save them to the uttermost that come unto God by him." "God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life." Thy repentance and thy faith are the gift of God, his work in thee, and resting upon him, they are uninjured in the refining-pot. Thou hast no costly deeds to offer up as a sacrifice; thy heart is broken, and thy spirit cast down on account of thy utter unworthiness; but "the sacrifices of God are a broken spirit: a broken and a contrite heart thou, O God, wilt not despise." Take courage, then, thou fearful servant of Christ, for thou art a "child of God, an inheritor of the kingdom of heaven!" When the majesty of the king faileth, and the merchandise of the merchant is consumed; when the weapons of the warrior are broken, and the wisdom of the worldly wise is forgotten; when the gold of the covetous has crumbled in the dust, and the hope of the hypocrite has perished, thy repentance and thy faith shall endure. A new song shall be put into thy mouth, and thou shalt "enter into the joy of thy Lord." Of all that we have tried in the refiningpot, the repentance and the faith of a pardoned sinner have alone endured the fire. Let us, then, humbly seek repentance and faith of him who can alone bestow them, in the name and for the sake of Jesus Christ our Lord." The sun had now set, and the shadows of eventide were gathering around. The old man closed his Bible in a manner which showed his reverence for the word of God, and rising from his seat he once more slowly retraced his steps across the spacious hall, accompanied by his companion. PRIESTS AND PEOPLE OF ITALY. The DR. BAIRD says: "There is an amount of ignorance, gross ignorance, in the overwhelming majority of the parish priests and monks of almost every order, that would seem incredible to those who have not visited that country, and learned the true state of things from the best authorities. The greater part read little or nothing from day to day, but the required portions of the breviary. Vast numbers of them never composed a sermon in their lives. Many of them never preach at all, or, if they do, it is only on the festivals and great occasions; and then they avail themselves of the many helps which they find prepared for their use. most that the priests and monks do in the way of public religious service, is to say mass, and repeat matins and vespers. That they devote much of their time to hearing confessions, visiting the sick, administering the sacraments, etc., we do not deny. It is certainly a general opinion in Italy, that very many of the secular, or parish clergy, are corrupt in their lives. That there is a great deal of wickedness among the monks is also asserted. How often have we heard it said in Italy, by Italians themselves, that many of the clergy, of all grades, are sceptics and infidels. What proportion are such no one knows; but it is believed that there are thousands. Very different is the character of the French, Swiss, and German Roman Catholic priests. "That a very small proportion of the priests and monks in Italy possess and read the sacred Scriptures, in any language, is what no Roman Catholic of that country will venture to deny. How then can it be expected that they should have much clear knowledge of the glorious plan of salvation which the Bible reveals?" Of the popular religion, Dr. Baird writes: "The religion of the people of Italy is emphatically the religion of sentiment; and every fine art-painting, music, architecture, sculpture-has been rendered tributary to it. To enjoy the above described sweet emotions, when connected with the services of the church, which these create in warm and excitable temperaments, is the highest religious happiness, in the estimation of the masses in that country, who have a capacity to enjoy them. But these feelings, however pleasant, having nothing in them of the nature of true holiness, and being withal | extremely evanescent, it is not wonderful that those, whose religion consists mainly in them, should experience nothing of that moral renovation which they so much need, nor of that internal peace which flows from faith, not in a cross of wood, but in Him who died on a cross for our sins. And here is the grand defect of the Roman Catholic religion. It consists too much in the emotions which are created by sensible objects, or exciting pictures presented to the imagination, by the perpetual reference to material things, made by preachers and confessors, and too little in those intelligible and purifying feelings of true sorrow for sin, of faith in Christ, and of love to the infinitely blessed and glorious Jehovah, which nothing but the Holy Spirit can produce in the heart of any man." Concerning practical morality, he adds: "What can we hope from the moral teachings of a church, which still attempts to deceive the people with lying wonders, with absurd miracles, contrived by priestly cunning, in order to hold in bondage weak and superstitious souls, and which are even the subjects of ridicule among the well-informed? That the influence of the Roman Catholic church upon the manners and lives of the people of Italy is not likely to be very salutary, will appear quite probable when we consider how little calculated it is to secure that effect. Instead of inculcating the duty of reading the Sacred Scriptures, which are the only true source of all sound moral instruction, for they contain the only revelation which God has given to man, and impart unto us the knowledge which we need, of the existence and character of our Creator, of our relations to him, of our duties to him and to our fellow-men, and of the way by which we may secure his favour and eternal life,-Rome sends the people to the perusal of the lives of the saints, and books of a similar stamp, and deprives them of the Sacred Oracles, save the portions which are to be found in her service-books, the Missal and the Breviary." THE IGNIS FATUUS, THE WILL O' THE No. I. THERE are few who have resided in the fenny and swampy districts of our island who have not, occasionally at least, seen those dancing lights hovering a few feet above the surface of the earth or water, popularly called will-o'-the-wisp, — and few who have seen them have not speculated as to their nature. At almost all times of the year do these "wild fires dancing o'er the heath," make their appearance, but it is chiefly late in the autumn, and especially in the month of November that they are to be seen, flitting in mazy circles and irregular evolutions, sometimes along the edges of the morass, over the tops of withered sedges, reeds, and brushwood, sometimes over the still surface of the oozy bog, sometimes over palings and hedgerows. Of late years, indeed, since the great draining of our swamps has taken place, the wild-fire, or will-o'-the-wisp is less frequently to be seen than formerly; yet in some parts of France and Germany it is far from uncommon. The French term it "feu follet." Various theories have been propounded in order to clear up the mystery attached to these "merry wanderers of the night," some contending that the fitful flames are produced by luminous insects on the wing,-others that they are produced by bubbles or exhalations of inflammable gas generated in the ooze, or turbid water, which ignites when in contact with the atmosphere. The latter theory is that generally adopted, but the first has found many supporters. The several insects which various observers or theorists have respectively asserted to produce this light are the glowworm, some species of gnat or tipula, and the mole-cricket (Gryllotalpa.) these ignes fatui ought to be equally abundant, and to be met with in numbers, dancing about every evening during May, June, and July, but such is decidedly not the case. They may be seen starring the warm banks, but not flitting in the air. As to the luminosity being caused by some species of gnat or tipula, we can find no authority for the idea,* except in a communication to the Magazine of Natural History, 1837, in which the suggestion is thrown out on the account given by a farmer, to the narrator, of a will-o'the-wisp, which hovered over the backs of a herd of cattle he was driving at night from Aylesbury to London, and which at last flitting within his reach, he struck down with his stick; when its light was extinguished. He, however, as he says, picked it up, when it appeared exactly like a "moggy long-legs," (tipula,) whereupon his conclusion was, that this wandering light "is nothing but a fly." We cannot say that the account is at all conclusive. With respect to the glowworm, the wingless female of a species of beetle, (Lampyris noctiluca,) of which the male is scarcely, if at all luminous, but is capable of flight, as conducive to the appearances in question. Mr. Derham, in the Transactions of the Royal Society, vol. v., says, "It is the opinion of divers skilful naturalists, particularly Mr. Francis Willoughby and Mr. Ray, that the ignes fatui are only the shining of a great number of the male glowworms in England, or of the Pyranstæ in Italy. My own observations I made in a place that lay in a valley between rocky hills, which I suspect might contain minerals, in some boggy ground near the bottom of these hills. When seeing one in a calm, dead night, with gentle approaches I got up by degrees within two or three yards of it, and viewed it with all the care I possibly could. I found it frisking about a dead thistle growing in the field, until a Let us next consider the claims of the small motion of the air, even such as was mole-cricket to be regarded as the source caused by the approximation of myself, of the ignis fatuus. This insect, as is made it skip to another place, and thence well-known, is expressly formed for burto another and another.' Derham, how-rowing, and lives in mines and chambers, ever did not ascertain that it was a glow-which it works out, in soft earth, selectworm: the male, moreover, would not emit any bright luminosity, and he admits the proximity of boggy ground, in a mineral district, where glowworms are rare. To surmount one difficulty, however, other writers have asserted, upon no proof, that the male glowworm carries through the air his luminous mate, and thus sportively flits "over bush, over brier." Mr. Aikin, in his "Tour through Wales," says, "I was not a little surprised to see the glowworms at our approach darting over the hedges into the fields. Knowing the female alone to be luminous, and destitute of wings, this phenomenon puzzled me a good deal, nor can I account for it except upon the supposition of the male bearing the female through the air." Here again is a deficiency of close investigation. It might have been, as Mr. Aikin says, but the ignis fatuus occurs in districts where the glowworm is unknown, and at seasons of the year when it is never to be seen. Moreover, the male glowworm is so much smaller than the female that it would seem impossible for him to flit about so sportively with such a burden. Besides in districts where the glowworm abounds, ing damp and humid localities, in which colonies often establish themselves, and rarely emerge from their retreats. In the second volume of the Introduction to Entomology we find the following circumstance related, as tending to prove the ignis fatuus and mole-cricket to be identical. "The rev. Dr. Sutton, of Norwich, when he was curate of Tickleton, Cambridgeshire, in 1780, knew a farmer of that place, who brought to him a mole-cricket, and told him that one of his people seeing a jack-o'-lantern, pursued and knocked it down, when it * In Mr. Kirby's "Introduction to Entomology," the learned writer, who leans to the insect source of the ignis fatuus, gives the following narrative:"Mr. Sheppard, travelling one night between Stamford and Grantham on the top of the stage, observed for more than ten minutes a very large ignis fatuus on the low marshy grounds, which had every appearance of being an insect. The wind was very high, consequently had it been a vapour, it must have been carried forward in a direct line, but this was not the case. It had the same motions as a tipula, flying upwards and downwards, backwards and forwards, sometimes appearing as settled and sometimes as hovering in the air." How a very large flame could be produced by a tipula, or harry-long-legs, granting it to be luminous, is more than we can tell. If the tipula were luminous, how many thousands of these wandering lights should we not see every night in the meadows during summer. |