We are to remember that these early Protestants, for such in truth they were, also were found in other parts of Europe. The Waldenses of Bohemia are thus described by Romish writers :-" In morals and life they are good, true in words, and unanimous in brotherly love; but their faith is incorrigible and vile." "These heretics are known by their manners and words; for they are orderly and modest in their manners and behaviour; they avoid all pride in their habits. To avoid lies, they do not follow trades, but live by the labour of their own hands as handicraftmen and day labourers. They do not heap up riches, but are content with necessaries. They are also very chaste. They are very sparing and temperate in eating and drinking; they do not frequent taverns and alehouses, neither do they go to balls and other vanities. They abstain from anger. Their women are very modest, avoiding backbiting, foolish jesting, and levity of words, and especially they abstain from lies and swearing, not so much as making use of the common asseverations, 'in truth,' 'for certain,' and the like, because they look upon them as oaths. They kneel down upon the ground, before a bench or such like, and pray in silence as long as it might take to repeat the paternoster thirty or forty times, concluding their prayers by repeating the word Amen several times. This they do day very reverently, amongst those of their own persuasion, before noon, afternoon, and at night when they go to bed, and in the morning when they rise out of bed, besides some other times in the day." Also, "among all those who have risen in opposition to the Church of Rome, the Waldenses have been the most dangerous and pernicious, since their resistance has been long continued, and also because the sect is so extended; for there is scarcely any country in which it has not obtained a footing; and, in the third place, because all others excite abhorrence by their blasphemies against God; but this sect, on the contrary, has a great appearance of piety; for they live justly in the sight of men, and believe rightly concerning God in all things, holding the articles which are in the creed, blaspheming against the Church of Rome, and hating it. They teach by the words of the gospel and the apostles what the disciples of Christ ought to be, saying, that such only are the successors of the apostles as imitate their life."

every

A PROUD MAN.

A PROUD man is a fool in fermentation, that swells and boils over like a porridge pot. He sets out his feathers like an owl, to swell and seem bigger than he is. He is troubled with a tumour and inflammation of self-conceit, that renders every part of him stiff and uneasy. He has given himself sympathetic lovepowder, that works upon him to dotage, and has transformed him into his own mistress. He is his own gallant, and makes most passionate addresses to his own dear perfections. He commits idolatry to himself, and worships his own image; though there is no soul living of his church but himself, yet he believes as the church believes, and maintains his faith with the obstinacy of a fanatic. He is his own favourite, and advances himself not only above his merit, but all mankind; is both Damon and Pythias to his own dear self, and values his crony above his soul. He gives place to no man but himself, and that with very great distance to all others, whom he esteems not worthy to approach him. He believes whatever he has, receives a value in being his; as a horse in a nobleman's stable will bear a greater price than in a common market. He is so

proud, that he is as hard to be acquainted with himself as with others; for he is very apt to forget who he is, and knows himself only superficially; therefore he treats himself civilly as a stranger, with ceremony and compliment, but admits of no privacy. He strives to look bigger than himself, as well as others; and is no better than his own parasite and flatterer. A little flood will make a shallow torrent swell above its banks, and rage, and foam, and yield a roaring noise, while a deep silent stream glides quietly on; so a vain-glorious, insolent, proud man, swells with a little frail prosperity, grows big and loud, and overflows his bounds, and when he sinks, leaves mud and dirt behind him. His carriage is as glorious and haughty, as if he were advanced upon men's shoulders, or tumbled over their heads like Knipperdolling. He fancies himself a Colossus; and so he is, for his head holds no proportion to his body, and his foundation is lesser than his upper stories. We can naturally take no view of ourselves, unless we look downwards, to teach us what humble admirers we ought to be of our own value. The slighter and less solid his materials are, the more room they

take up, and make him swell the bigger; as feathers and cotton will stuff cushions better than things of more close and solid parts.-Butler.

UNITY OF PRIMITIVE CHRISTIANS.

PART II.

"My dearly beloved," says the apostle Paul, when addressing the Corinthians, "flee from idolatry. I speak as to wise men; judge ye what I say. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body for we are all partakers of that one bread," 1 Cor. x. 14-17.

The same figure is afterwards employed with a greater latitude and variety of application; for when adverting to the extraordinary gifts of the Holy Spirit, the inspired apostle adds: "For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. For the body is not one member, but many," 1 Cor. xii. 12-14. The figure employed in these passages is strikingly peculiar. It is not that of a sheaf of corn, a mere collection of many ears; nor even a building, which, though the parts are closely united, yet, whatever its deficiencies or redundancies, might still be denominated a civil or ecclesiastical edifice; but that of the human frame, a perfect model of a multiplicity of parts in accordance with the strictest unity. The idea of its completeness will receive light from the fact, that not one of the fabled animals of antiquity could possibly have lived. Notwithstanding all the elements man can assemble, he cannot invent an animated form which is not extant. It is equally clear that he has a body "fearfully and wonderfully made," and every way worthy of his high position in the universe of God.

The impression produced by a view of the general structure of the body is deepened, if we examine it with greater minuteness. Here we behold a diversity of bones, every one of which is essential

to complete the frame-work of the wondrous machine. These are retained in their places, and enabled to perform their respective functions, by various bindings of ligaments, membranes, or muscles, according to their several situations and uses. The muscles act by contractions and relaxations; the insertion, movements, and strength of each one being exquisitely adjusted to its precise place and office. There are vessels, admirable in their structure, to convey blood to the heart, and others that it may flow from thence as a fountain, to bear nutriment to the utmost and minutest extremities of the frame. There are also lungs, that respiration may effect the needed change on the vital fluid; digestive powers, that the loss constantly incurred may be as constantly replaced; and organs of sense, by which the body may be brought into immediate contact with the world without, and-surpassing wonder!-by which the universe may be brought under the cognizance of the indwelling spirit. Let, then, these facts be duly considered; and though the declaration of the apostle is demanded by a general survey of the frame; yet, when with this is connected a view of its internal structure, the words of the sacred writer acquire a still greater force : "The body is not one member, but many."

Having stated this truth, that though composed of various parts, it is as a whole, and a whole only, that the body is admirably fitted to its circumstances, the apostle proceeds to argue the necessity for each part, and for the office assigned to it: "If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased him. And if they were all one member, where were the body? But now are they many members, yet but one body. And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you."

How conclusive is this statement! Were every part to be merged into one; were the whole to be formed into a hand, an eye, an ear, then, as there would be

but one function, there could not be a body. The human frame, which now appears in all its symmetry, harmony, and usefulness, would then be displaced by a worthless monstrosity. And hence the only correct idea of the body is that of a number of parts, each one doing its appointed service, and all united in securing the life, comfort, and usefulness of the individual.

Another statement from the same inspired pen is equally entitled to attention: 66 Nay, much more those members of the body, which seem to be more feeble, are necessary: and those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked."

The more intimate knowledge we have of the human system, the more will the truth just stated commend itself to the Christian mind. So remarkable is the individuality of its various parts, that each one of the least, as well as the greatest, has its special and exclusive functions. There is not even a nerve but has its peculiar service to render, and one which no other could perform. Why is the nerve of touch in the skin insensible to light or sound? It is not from its having a coarser texture than the nerve of vision; but because each nerve can only receive its appointed impression, and, consequently, the latter is as insensible to sound as the former is to light. Were the two to change places, there would be, therefore, a double loss; but as each nerve fulfils its appropriate functions, the welfare of the body is secured. Modern science enables us to carry the idea still further. It has demonstrated that each nerve, though springing from one root, is double; one part being appropriated to sensation, the other to motion, and that the power of either may be lost, while that of the other remains unimpaired. We attach importance, and justly, too, to an arm or a leg; but we might live though both were amputated. Existence depends on organs amazingly minute. Not a single breath can be drawn without their action; and so united are many parts of the frame by a beautiful and delicate tracery of nervous cords, that spasm and suffocation would arise, were but a single filament broken!

The perfect union that thus subsists between the various parts of the frame admits of still further illustration. The exquisite covering of the skin with which it is provided, sympathises so directly with every part, that it is difficult to trace any intermediate agent. It may clothe muscle, tendon, bone, ligament, or even the mixed structure of joints; it may be separated from certain parts by cellular tissue, or a thick and differently-formed substance; these two may not be directly continuous with the part beneath, and there may be even the addition of bone; yet the cutaneous sympathy is neither arrested nor embarrassed, but absolutely universal. The parts of the frame will therefore be generally affected so simultaneously, that order may not be distinguishable, though some one may manifest a more prominent sympathy than others. Cold applied to a very small portion of the skin, will frequently diffuse a corresponding sensation through the whole surface of the frame; nor is warmth less restricted in its influence. Other sympathies, to which allusion cannot now be made, are equally operative.

Now in this, according to the apostle, there is the express design of the all-wise and beneficent Creator. "God hath tempered the body together, that there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. Now," he adds, "ye are the body of Christ, and members in particular," 1 Cor. xii. 24—27.

The inculcation of true benevolence and Christian union, so clearly apparent in this and other passages, was not without a practical effect. In the days of the apostles, the names of brother and sister were freely interchanged, not indeed passing coldly from the lip, but as expressive of warm affection, and according to eastern customs, often accompanied by" a holy kiss," the "kiss of charity."

If one who had avowed himself a disciple of Christ had wandered, he became the object of kind solicitation, according to the requirement: "Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness," Gal. vi. 1. The force of this appears to be, that when any brother had been surprised into the commission of sin, the matured in judgment and experience should employ the most judicious means,

economy.

The practice of hospitality is equally observable. The beloved disciple says, in his epistle to Gaius, "Beloved, thou doest faithfully whatever thou doest to the brethren, and to strangers; which have borne witness of thy charity before the church whom if thou bring forward on their journey after a godly sort, thou shalt do well; because that for his name's sake they went forth, taking nothing of the Gentiles. We ought therefore to receive such, that we might be fellow-helpers to the truth," 3 John, 6-8. The apostle Paul urges to similar conduct when, addressing the believers at Rome, he says, "I commend unto you Phebe our sister, which is a servant of the church at Cenchrea: that ye receive her in the Lord as becometh saints, and that ye assist her in whatsoever business she hath need of you; for she hath been a succourer of many, and of myself also," Rom. xvi. 1, 2.

Familiar with the declaration of Christ, "It is more blessed to give than to receive;" with the language of Paul, in reference to the believers at Jerusalem, "They would that we should remember the poor, the same which I also was forward to do;" and also with his command, "Remember them that are in bonds, as bound with them, and them which suffer adversity, as being yourselves also in the body;" acts of kindness to fellow Christians on their journeys were blended with tender regard for the fatherless and the widow, and any who were prisoners for the name of Christ. Their urgent claims were specially regarded, not only in the exercise of private benevolence, but by free contributions at the public services of religion. As honey flowing from the comb they fell into the treasury of the Lord. To bestow, so far from being a reluctant tribute to duty, was considered as the exercise of an exalted privilege. There was, therefore, an actual participation of "the luxury of doing good;" and the honour that attends it so far from being imaginary, was felt to be as real as the diadem is to the monarch, when it gently presses on his brow.

The active benevolence thus apparent extended far beyond the immediate neighbourhood of those by whom it was che

Thus the great apostle of the Gentiles could bear witness" to the grace of God bestowed on the churches of Macedonia, how that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power," he says, "I bear record; yea, and beyond their power, they were willing of themselves, praying us with much entreaty that we would receive the gift, and take upon us the fellowship of ministering to the saints," 2 Cor. viii. 1—4.

And truly was it a lovely scene, over which angels hovered with all the complacency and delight of kindred feeling, and with which God was well-pleased, when the assemblies of primitive Christians were convened, that they might raise to heaven the shout of praise, supplicate the outpouring of Divine mercy, listen to truth, eternal as the throne of the Almighty, commemorate the love of Jesus, which passeth knowledge, and, as God had prospered them, contribute of their substance to the cause of benevolence and piety. Oh, how good and how pleasant a thing it is for brethren to dwell together in unity! The love of God shed abroad in the heart, hushed into tranquillity all the turbulent passions of the mind, and binding to himself the soul of the individual believer, united him so entirely with all having "like precious faith," that, diversified as they were in rank, intellect, Christian knowledge, and the gifts of the Holy Ghost, yet

"Distinct as the billows,' they were 'one as the sea.""

Though the members were many, there was but one body. And in the union of the renovated spirits of the fallen children of men, there was a clear, distinct, and impressive display of the unity of God.

The peace that then reigned was however soon disturbed. Suspicions arose when Christianity was seen extending itself among all ranks, and threatening to subvert the popular superstitions, it was considered as endangering the framework of civil society. As the followers of Christ peremptorily refused to sacrifice to the gods of the heathen, or to cast a single particle of incense on the rising flame of the altar,-though some remarkable event was celebrated, every place wore a festal appearance, and shouts of exultation arose on every hand,

they were accused of high treason. Their lofty bearing, when assailed by the violence of imperial power, only increased the exasperation, and popular fury raised it to its greatest height. A refusal to bow at the altars of the people was considered identical with the denial of a Deity; they cast, therefore, on the early Christians the stigma of atheism, and conceiving of them as chargeable with enormous guilt, and specially exposed to Divine vengeance, they were declared the channels of suffering and misery to others. Had disturbances arisen? Christians were said to have caused the tumult. Were the most revolting crimes committed? On them was laid their perpetration. Did the Nile refuse to irrigate the parched fields of Egypt, or the Tiber overflow its banks? Such judgments were declared to be invoked by their iniquities. Even the wastings of famine, the ravages of pestilence, and the throes of an earthquake, were all traced to the followers of Christ, and thus fuel was continually added to the anger of the populace. To some extent, however, the people were the tools of others. Amidst the crowds excited to violence, there may be discerned the Cynics, whose mask and cloke were the disguise of a subtle and fatal hypocrisy; the artificers, who, like the makers of silver shrines for Diana, felt their craft was in danger; and the hireling priests, whose subsistence and power depended on ministering to popular superstition.

At length the flame of persecution burst forth with appalling violence. The assemblies of the faithful were diminished, and then scattered. The joyous company who delighted to keep holy day could no longer tread the spots where the presence of God had often been realized, and his presence wondrously displayed. The gospel which had been there proclaimed ceased to melt the heart by its benevolence, and to thrill it by its warnings. The voice of prayer and praise was hushed. All within and around was silence. "The holy and beautiful house," where many worshipped, was destroyed, and all "the pleasant things were laid waste." For those who loved them were compelled to flee from province to province, and from city to city. The Jews accused them to the Romans, and the Romans delivered them up to the Jews. Nero gloried in persecution, and one tyrant after another, breathing the same Satanic spirit,

succeeded him on the imperial throne. The prediction was now receiving its accomplishment: "Ye shall be hated of all men for my name's sake."

66

Infinite, however, is the disparity between the accidents and the reality of religion. Evanescent are its forms; for they belong to the globe on which we live, on which changes are constantly passing, and whose elements will one day melt with fervent heat. But the spirit of religion is the offspring of another world, and, like it, unchanging and eternal. Thus, there are occasions when the pious appear not only as superior to the common ills of life, but to the stroke of death, verifying the apostolic declaration, that "all things" are theirs. Hosea says, "God spake with us in Bethel;" and David, adverting to the passage of the Red Sea, exclaims, "There did we rejoice in him:" these holy men considering themselves identified with the people of God, even ages before they came into being. In like manner, Paul, anticipating the general resurrection, exclaims, Then, we which are alive and remain shall be caught up together in the clouds, to meet the Lord in the air;" thus regarding himself and others of his time as sharing in the glorious ascent of those who shall live at that period, though it will not arrive till many hundreds of years after their slumber in the tomb. And it is still the privilege of the faithful servants of God to consider themselves as associated with all who have existed, and with all who shall yet be "born of the incorruptible seed." And hence, though the primitive Christians were cast as a prey to the lions, or consigned to the flames, the union subsisting among them was not broken. It was as if an adamantine chain bound them together, which no human, no infernal power could break: theirs was an union of soul, an union with Christ, and therefore commensurate with the existence of God. "Charity never faileth.” W.

IMPORTANCE OF PURE AIR.

THE question of the health of towns is, in its physical bearing, to a great extent a physiological question; that is to say, in all its branches and in all its phases, although other and most important points are involved, the investigation of noxious