"I have thus privately unbosomed my motives to you, because, both as a minister and as a gentleman you are entitled to them; and because I should be sorry to be thought to have acted without, motives, and even without sufficient motives. My esteem and best wishes, however, you will always possess, notwithstanding my secession from the chapel, for I am persuaded of the integrity of your efforts. I am obliged to you for every attention you have shown me; and shall, at all times, be happy to return you any service in my power."

The reply of Mr Belsham was couched in the following terms:

returned on a visit to England, and having been introduced to Dr Good, an inviolable friendship soon took place, which was attended with the greatest benefits to both parties. But what, above all, tended by the blessing of the Spirit to Dr Good's advancement in the divine life, was his subjection to severe family afflictions, which, in the latter period of his life, appear to have been mercifully sent to wean him from the world, and to elevate his desires above the things of earth to those of heaven. And such were in a remarkable degree their effects. "All took knowledge of him that he had been with Jesus." The genuine humility, the serious thoughtfulness of his deportment, and the growing spirituality of mind, which were evident to all his acquaintances, clearly showed that he was ripening for heaven. Mark the perfect man, and behold the upright; for the latter end of that man is peace." Such was indeed the description of the death of Dr Good. The delincation of it given by his biographer reminds us somewhat of the death of Dr Bateman, but perhaps still more of the interesting account which Cowper has left of the death of his brother, who, in his last illness, was converted from a state of almost determined infidelity. Such death-bed scenes are peculiarly valuable, when recorded, as affording striking exemplifications of the "I certainly would not myself attend the ministry of power of vital godliness in supporting and strengthena preacher who was sceptical either in the divine existing the soul in the near prospect of judgment and eterence, or in the truth of the Christian revelation. I must therefore completely justify you in withdrawing from my ministry, while you entertain your present views. I can only regret that I have expressed myself inadvertently, in a manner so liable to be misunderstood."

"DEAR SIR,-I am obliged to you for your polite communication of your intention to withdraw from Chapel, and of your motives for that determination. Having myself exercised to so great an extent the rights of private judgment, I would be the last person to object to the exercise of that right in others. I cannot, however, help considering myself as peculiarly unfortunate, that after all the pains which I have taken to establish the truth of the Christian revelation, I should, in the estimation of an intelligent, and, I would hope, not uncandid bearer, lie open to the charge of inculcating from the pulpit a spirit of scepticism, and that the allusion which I made on Sunday last to the unsatisfactory nature of the exploded a priori demonstration of the divine existence, should have been understood as a declaration of a deficiency in the proper evidence of the being and attributes of God.

On perusing these letters, the intelligent and reflective reader cannot fail to be convinced that the dissatisfaction which Dr Good had felt all along with the tenets of Socinianism had now arrived at its height, and he merely waited a favourable opportunity for quitting the ranks of its avowed believers.

Another letter of explanation was written, to which Mr Belsham sent no reply, probably from a shrewd conviction that his correspondent was determined at all hazards to be no longer a member of his congregation. The last objection started was certainly better than the first, but still both of them together, we suspect, were merely symptomatic of his disgust at Socinianism having reached its crisis. He never was at any time, a thorough believer in its meagre creed, and though doubtless a professed admirer of one of its ablest and most consistent defenders, yet even in the Memoirs of Dr Geddes it is not difficult to perceive that the mind of the biographer revolted from many of the sentiments, which nevertheless he was bound faithfully to record. Now, however, blessed be God, he had been led openly to renounce that chilling system of faith, and his religion assumed a warmer and more decided aspect. He now began to live to God, to cultivate the company of pious men, and to wait faithfully upon the ministry of some of the most useful evangelical ministers in London, in connection with the Church of England. To the acquaintance of one individual he appears to have been peculiarly indebted shortly after bis conversion to a sounder faith-the Rev. Samuel Marsden. This faithful and devoted servant of the Most High, whose labours in New South Wales have caused him to be known in all the churches, had then

nity. Before that solemn hour, the mind of Dr Good was so completely alienated from even the remotest attachment to the doctrines of Socinianism, that the passage of Scripture from which he chiefly derived comfort, was orre which asserts in the plainest terms the oneness of Christ with the Father—“ Jesus Christ, the same yesterday, to-day, and for ever."

In closing this Sketch, we cannot refrain from inserting a description of the private character of this amiable and distinguished man, written by his eldest daughter, Mrs Neale. It is written with such simplicity and obvious fidelity, that it recals to our minds the beautiful portraiture of the Rev. Legh Richmond, from the pen of his daughter Fanny.

"You will doubtless have learned much from my mother and sister, of my dear father's affectionate deportment in his family, and especially of his parental kindness; yet I cannot avoid mentioning one way in which, during my childhood, this was frequently manifested towards myself. My dear father, after a hurried meal at dinner, occupying but a very few minutes, would often spend a considerable portion of what should have been his resting time, in teaching me to play at battledore, or some active game, thinking the exercise conducive to my health.

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"I never saw in any individual' so rare a union as he possessed of thorough enjoyment, of what are usually termed the good things of this life, with the most perfect indifference respecting them, when they were not within his reach. In the articles of food and drink, he always took, with relish and cheerfulness, such delicacies as the kindness of a friend, or accident, might throw in his way; but he was quite as well satisfied with the plainest provision that might be set before him; often, indeed, seeming unconscious of the difference. His love of society made him most to enjoy his meals with his family, or among his friends; yet as his employments of necessity produced uncertainty in the time of his returns home, his constant request was to have something set apart for him, but on no account to wait for his arrival,

"I perhaps am best qualified to speak of his extreme kindness to all his grand-children. One example will serve to show that it was self-denying and active. My fourth little one, when an infant of two months old, was dangerously ill with the hooping-cough. My father was informed of this. It was in the beginning of a cold winter, and we were living sixty miles from town, in a retired village in Essex. Immediately on receiving the news of our affliction, my father quitted home; and what was our surprise, at eleven o'clock on a very dark night, to hear a chaise drive up to the door, and to see our affectionate parent step out of it. He had been detained, and narrowly escaped an overthrow, by the driver having mistaken his way, and attempting to drive through rough ploughed fields. We greatly feared that he would suffer severely from an attack of the gout, to which he had then become seriously subject, and which was generally brought on by exposure to cold and damp, such as he had experienced; and we urged, in consequence, the due precautions; but his first care was to go at once to the nursery, ascertain the real state of the disease, and prescribe for the infant.

Strangers have often remarked to me, that they were struck with the affectionate kindness with which he encouraged all my dear children to ask him questions upon any subject, and the delight which he exhibited when they manifested a desire to gain knowledge. Indeed, I do not once remember to have heard them silenced in their questions, however apparently unseasonable the time, in a hasty manner, or without some kind notice in answer. He never seemed annoyed by any interruption which they occasioned, whether during his studies, or while he was engaged in that conversation which he so much enjoyed. Whenever he silenced their questions by the promise of a future answer, he regarded the promise as inviolable, and uniformly satisfied their inquiries on the first moment of leisure, without waiting to be reminded by themselves or others, of the expectations which he had thus excited. These are simple domestic facts, not perhaps suited to every taste. But as they serve to illustrate character, I transmit them, to be employed or not, as you may think best."

ON THE PRACTICAL USE OF CHRISTIAN
BIOGRAPHY.

BY THE AUTHORESS OF THE "BIOGRAPHICAL SKETCH
OF OLYMPIA MORATA."

Ir is generally acknowledged, that a perusal of the lives
of those who have distinguished themselves above the
rest of mankind, is highly instructive, as well as amusing.
In this view, men whose genius and talents have im-
proved and delighted, or whose enterprising spirit and
benevolent exertions have benefited others, have been
immortalized in the page of history; and every record,
whether of their public or their private life, has been
carefully treasured up, and perused with universal in-

terest.

On this principle, Christian biography has always been greatly valued by those who measure their standard of excellence according to the model of Christian perfection. Between this species of biography, however, and all others, there exists a distinction, which we fear is too much overlooked by many who read and admire.

In perusing the lives of eminent statesmen and warriors, or of those whose names have been celebrated in the paths of science, philosophy, or literature, we have, in most cases, derived all the benefit which they are alculated to produce upon ordinary minds, when we

have thereby attained to a better acquaintance with the varieties of human character, and the springs of human action; when we have gathered some gleanings of information upon subjects with which they were familiar, or obtained the practical benefits arising from schemes or discoveries which their genius originated.

We never dream that we ourselves may become, through their means, warriors, statesmen, poets, or philosophers. We may admire, but we do not attempt to imitate.

With regard to Christian biography, the case is very When the faith, or the devotedness, or the different. philanthropy of the disciple of Jesus is the object of our admiration, we ought not to rest satisfied with yielding our esteem and approbation-we ought to follow in his footsteps, since our safety and happiness, as well as our duty, lie in the same path. The field is open to all; and, not only is each one of us invited to walk in the way of life, and to receive freely from the fountain of God's sanctifying grace, but it hath been declared in the records of truth, that all the bye-paths of man's own devising, communicate with the broad way that leadeth to destruction.

"I am the way, and the truth, and the life "- "Without holiness, no man shall see the Lord." Those, therefore, who study Christian biography, should be careful to separate the peculiarities of individual character and experience, and the extrinsic circumstances by which these may have been called into action, from the grand general outlines which characterise the whole family of God's children, the features of the new man which is created in Christ Jesus. From the former, they may be widely separated by natural temperament, or external situation; but, towards the perfection of the latter, there must be a gradual approximation, if they possess any just claim to call themselves by the name of Jesus.

In reading the life of any of his devoted followers, let no one shelter himself from the tacit reproach which it casts upon his own, under the idea that had he been endowed with equal talents, or had he been placed in similar circumstances, his piety would have shone equally prominent. It is not so. As there is no situation or duty in life which the grace of God cannot sanctify and adorn; and no trial under which it cannot impart peace and strength to the sufferer; so no train of circumstances is so favourable to the development of the divine life, as that its rise or progress can be ascribed to any source but a renewing influence from on high.

There is but one Gospel, one Lord, one faith, one baptism, to the learned and to the unlearned; to the believing child, and to the believer of fourscore; to the dweller in palaces, and the tenant of the cottage; and the effects which the faith of the Gospel produces, and the duties which it prescribes, are universally the same among the tribes out of every kindred, and tongue, and people, and nation, to whom it is proclaimed.

The varieties produced in individual character by any outward circumstances whatever, are but the distinctions of time, and shall pass away when time shall be no more; but sanctification is a work begun for eternity: it acknowledges no such distinctions. The work of the Spirit is in every believer, a renewal of the whole man after the image of God, enabling him, from day to day, "to die unto sin, and to live unto righte ousness."

The Christian part of the family continued, with great kindness and affection, to endeavour to induce the chief to attend to the pure, holy, and glorious announcements of the Gospel, but without visible benefit, while the heathen party in the neighbourhood became greatly enraged against the Christians.

diameter. This central piece is surrounded by six short | the family always possessed abundance, and were pieces of wood, and six hollow silver ornaments, called strangers to want, but that now they were as poor as crocodile's teeth, from their resemblance to the teeth others. of that animal. Three pieces of wood are placed on one side of the central piece of wood, and three on the side opposite, the intervening space being filled up by the three silver and brazen ornaments. These ornaments are hollow, and those of brass were occasionally anointed with what was regarded as sacred oil, or other unguents, which were much used in the consecration of charms and other emblems of native superstition. The silver ornaments were detached from the idol, filled with small pieces of consecrated wood, and worn upon the persons of the keepers when going to war, or passing through a fever district, as a means of preservation. Besides the pieces of wood in the crocodile's tooth, small pieces of a dark, close-grained wood cut nearly square, or oblong, and about half an inch long, were strung like beads on a cord, and attached to the idol, or worn on the person of those who carried the silver ornaments. The chief of the district, who had the custody of the idol, had two sons, officers in the army. To one of these, with another individual, he delegated the authority to sell these small pieces of consecrated wood, which were supposed to be pervaded with the power of the idol, and to preserve its possessors from peril or death, in seasons of war, or regions of pestilence. This was a source of great emolument, for such was the reputed virtue or potency of the charm, that a couple of bullocks, the same number of sheep, of goats, fowls, and dollars, besides articles of smaller value, were frequently given for one or two of the small pieces of wood attached to the idol.

In 1832 Mr Johns visited the district, to inspect the schools and instruct the people. He stopped at the village where the idol was deposited, and spent much time with the family of the chief by whom it was kept, having met with one of his sons who usually resided at the capital, and whose wife was nearly related to some of highest rank in the kingdom. On parting, the Missionary requested this young officer to call on him; which he did, on returning to Tananarivo. Mr Johns resumed his conversation with him on the subject of Christianity, and gave him a copy of the New Testament. The reading of this book, and the instructions of his friend the Missionary, convinced him of the sin and folly of idol-worship, and led him humbly to believe on the Lord Jesus Christ, and gratefully to rejoice in the announcements of mercy contained in the Gospel. He afterwards gave the most satisfactory evidence of having experienced a change of heart, and was among the first, in 1831, who desired by baptism publicly to profess the name of the Lord Jesus. The deepest solicitude of this young Christian was now awakened on behalf of his relatives, and he used with great industry, but kindness, all his endeayours to convince them of the errors and sins of idolatry, to induce them to inquire into the claims of the Gospel. These efforts excited great displeasure, and exposed him for a time to much reproach and some persecution from all, excepting one individual, a nephew, who had been one of the pupils in the schools, and was a constant reader of the Sacred Scriptures. By the blessing of the Lord on his conversation and example, several of his relatives declared themselves Christians; the sale of the charms had been discontinued ever since the son of the chief had received the Gospel, and the discontinuance of the worship of the idol in the family was now proposed, but strongly and successfully opposed by the parents, who, while they mourned over the apostasy of their son, grieved not less at the loss of property which the change in his views and conduct had occasioned. The individual associated with him in selling the sacred pieces of wood was often heard to say, that when they sold the charms,

It had never, since the death of Radama, been difficult to obtain accusations against any one favourable to the system of religion taught by the Missionaries; and, towards the close of 1832, the officer who had first embraced the Gospel, was accused to the quecn of having practised witchcraft, and was, in consequence, required to submit to the usual test, the trial by poisonwater, or tangena. When the time was fixed for his taking the ordeal, some of his relatives wished to have recourse to the sikidy, or divination, in order to secure a favourable issue; for much as his parents and more immediate relatives grieved on account of the erroneous views, as they considered them, which he had imbibed, they were not willing that he should be sacrificed to his enemies. But he resolutely refused to allow of any application to the diviners, declaring that it would be sin in him to let it be supposed he believed them entitled to the slightest confidence. He declared his innocence, and said that, since he was compelled to pass the ordeal, he committed himself unto God. This determination, in the opinion of his relatives, sealed his doom beyond hope of reversal, as they supposed that, since he had despised the idols and the sikidy, it was scarcely possible for him to escape.

Under these circumstances the poison-water was administered, and the signs of innocence appearing very soon afterwards, he was pronounced free from the crime laid to his charge, and restored to his family and friends, who were so deeply affected by his deliverance, that, from that time, strong doubts of the validity of the claim of the idols and divination took possession of their minds. This feeling increased till they renounced these objects of superstitious worship, became pupils of the Christian members of the family, and expressed their desires to unite in Christian worship.

Soon after his recovery from the effects of the poisonwater, the officer paid a visit to his parents, who welcomed him with grateful affection, and received with earnest attention and delight his instruction and encouragement to persevere in seeking to know and serve the true God. The son remained at this time a few weeks with his father, and during his stay, his parents and relatives, among the clans in the neighbourhood, consented to destroy the idol that had been for so many generations regarded with superstitious veneration. For this purpose it was delivered to the Christian officer, who having stripped it of its ornaments, buried it, but afterwards dug it up, and, accompanied by an elder member of his family, brought it to the Missionary, with a request that he would go and spend a few weeks in the village, and instruct them more fully in the doctrines of the Gospel.

The idol was sent to England, for the purpose of exciting affectionate sympathy and commiseration for those who still worship the work of their own hands, and put their trust in gods which cannot save, as well as to excite gratitude that some had been induced to cast away their lying vanities, and to call upon the name of the Lord.

Published by JOHN JOHNSTONE, 2, Hunter Square, Edinburgh; J. R. MACNAIR, & Co., 19, Glassford Street, Glasgow; JAMES NISBET & Co., HAMILTON, ADAMS, & Co., and R. GROOMBRIDGE, London; W. CURRY, Junr. & Co., Dublin; and W. M'COMB, Belfast; and sold by the Booksellers and Local Agents in all the Towns and Parishes of Scotland; and in the principal Towns in England and Ireland.

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SCOTTISH CHRISTIAN HERALD,

CONDUCTED UNDER THE SUPERINTENDENCE OF MINISTERS AND MEMBERS OF THE ESTABLISHED CHURCH.

THE EARLY MARTYRS OF THE REFORMATION IN SCOTLAND. BY THE REV. THOMAS M'CRIE, EDINBURGH.