he saw a man, with a candle in his hand, taking pork out of the barrel. When he had taken out the last piece, Mr. Hooker, accosting him very pleasantly, said, "Neighbor, you act unfairly; you ought to leave a part for me." Thunderstruck at being detected, especially at being detected by so awful a witness, the culprit fell at his feet, condemned himself for his wickedness, and implored his pardon. Mr. Hooker cheerfully forgave him, and concealed his crime; but forced him to carry half the pork to his own house.

The Young Convert.

THE young convert may be compared to a child, whom his father is leading over a rugged and uneven path. After proceeding for some time without much difficulty, he forgets that it has been owing to his father's assistance -begins to think that he may now venture to walk by himself, and consequently falls. Humbled and dejected, he then feels his own weakness, and clings to his father for support. Soon, however, elated with his progress, he again forgets the kind hand which sustains him, fancies he needs no more assistance, and again falls. This process is repeated a thousand times in the course of the christian's experience, till he learns, at length, that his own strength is perfect weakness, and that he must depend solely on his heavenly Father.

Difference between true and false Religion.

THE difference between true and false religion may be thus illustrated. Suppose a king visits two families of his subjects. The members of one think it great condescension in him to visit them; they show him every pos. sible mark of affection and respect, and they are filled with regret and unhappiness at his departure. The other family have no real love for him; and though self-interest prompts them to show him every external mark of respect, yet it is constrained, and they are glad when he departs.

Now, if this king could read the heart, and saw that their services were insincere, he could not of course be pleased; and the more assiduous they were in their attentions, if prompted wholly by self-interest, the more would he be disgusted. In the same manner, when God, by his Spirit, visits the true christian, it fills him with joy and gladness; his presence is life; and when he hides his face, nothing can afford pleasure or satisfaction. But when thoughts of God enter the mind of the sinner, he feels uneasy, and tries to get rid of them. He may from selfish motives, affect to seek God; but his heart is not in it, and he longs after the pleasure of the world. This is the way in which all awakened yet impenitent sinners, seek God; and yet they are displeased because he will not accept such heartless services.

How much shall I contribute?

IT has been frequently wished by christians, that there were some rule laid down in the Bible, fixing the proportion of their property, which they ought to contribute to religious uses. This is as if a child should go to his father and say, "Father, how many times in the day must I come to you with some testimonials of my love? How often will it be necessary to show my affection for you?" The father would of course reply, "Just as often as your feelings prompt you, my child, and no oftener." Just so Christ says to his people: "Look at me, and what I have done and suffered for you, and give me just what you think I deserve-I do not wish any thing forced."

I would, but I cannot.

UNE excuse which awakened sinners are accustomed to allege in their own defence is, that they wish to love God, and to have new hearts, but cannot. They do indeed wish to be saved, but they are not willing to be saved in God's way; that is, they are not willing to accept salvation as a free gift. They would do any thing to

buy it, but will not take it without money and without price. Suppose that you were very sick, and were told by the physician, that there was but one medicine in the world, that could save your life, and that this was exceedingly precious. You were also told that there was but one person in the world, who had any of this in his possession; and, that, although he was willing to give it to those who asked, he would on no account sell any. Suppose this person to be one whom you had treated with great neglect and contempt, injured in every possible way. How exceedingly unwilling would you be to send to him for the medicine as a gift! You would rather purchase it at the expense of your whole fortune. You would defer sending as long as possible, and when you found that you were daily growing worse, and nothing else could save you, you would be obliged, however reluc tantly, to send and ask for some. Just so unwilling are sinners to apply to God for salvation as a free gift; and they will not do it until they find themselves perishing, and that there is no other hope for them.

The Brothers' Quarrel.

Or the divided affections too often observed among brothers, a most remarkable instance happened a few years ago, in the family of a gentleman of the north of Scotland. George and William Sterling were the only sons of the gentleman alluded to, and they had grown to manhood in the exercise of that mutual friendship, which is so delightful to observe in relations in that degree of consanguinity. I was not aware that there was any thing remarkable in their characters: they were simply, two respectable young men, of good education; and while the elder was reared to the enjoyment of a competent fortune, the younger soon attained such a degree of distinction at the bar, as rendered his fate little less enviable.

On the death of their mother, which took place when they were between twenty and thirty years of age, some dispute arose, respecting a legacy, the destination of which had not been expressed in terms sufficiently clear, and which, after a brief suit at law was determined in favor