the Christians, but the first rank was instantly laid low by the sure rifles of the Waldenses, while the latter were entirely shielded by their breastwork. The second rank of the enemy rushed forward with a shout to fill the places of their fallen comrades, and they as 'quickly fell by the side of their dead companions. Other ranks pressed forward and fell, until more than two-thirds of the 500 assailants were killed, when the Waldenses sallied forth upon their foes with such fury that all order was lost, and in the attempted flight of the enemy they were nearly all slain A very few without hats or arms, succeeded in carrying the sad news of their defeat to the camp of the enemy, while not a single Waldensian was killed or wounded. The French immediately broke up their encampment and retired from the field. But on May 10th, they again marched their forces back with greater caution. They raised redoubts, planted cannon upon them, and opened upon the feeble fortifications of the Waldenses with great effect. The enemy raised parapets nearer and nearer, aud finally entirely surrounded the Waldenses, and took possession of the heights above them. Then the French sent a flag of truce, offering them the privilege of leaving the country if they would retire without further resistance. They replied thus: "Messieurs, the answer we have to make is, that, not being subjects of the French king, and that monarch not being master of this country, we cannot treat with any of you gentlemen; and being in the heritages which our fathers have left us time out of mind, we hope by the help of Him, who is the God of hosts, to live in them, and die in them, one and all, even though there should be but ten of us left. If your cannon fire, our rocks will not be frightened at it, and we can hear them roar." After this heroic answer the cannons boomed again, and the action commenced with redoubled fury. Seeing that their destruction was sure unless they escaped, the Waldenses let themselves down a hideous precipice at night, and were seen the next morning by the enemy, escaped from them, and ascending a neighboring mountain. Thus Providence again interfered and delivered this Christian people from the dreadful slaughter which awaited them. About that time a difference arose between the French King and the Duke of Savoy. The latter ceased contending against the Waldenses and sought an alliance with them.

Afterwards, Bonaparte obtained possession of Piedmont, and the Waldenses enjoyed many privileges under him. After his overthrow they sunk under their old oppression, under which they have since remained.

The Waldenses are truly a wonderful people, and their history is marked with extraordinary events, such as have occurred in respect to no people since the wanderings of the people of Israel through the wilderness of Judea. Through all of their history they have manifested a

firm determination to worship God according to the dictates of their own consciences, taking the Bible alone as their guide; and when, surrounded by the most formidable dangers ever presented to the eye of man-in the midst of fire, sword, blood, and tortures worse than death, they have ever put their trust in Him whom they served, to deliver them in the hour of trial, and if they must yield up their lives, they have willingly done it without swerving from what they believed to be Scriptural and in accordance with the will of their Heavenly Father. Would to God that their mantles might fall upon Christians of the present day.

MR. EDITOR-In the life of Rev. John Leland, I find the following "bundle of scraps," written by himself. You are at liberty to publish H. J. EDDY.

it.

distances, which, round the terra

"Since I began to preach, in 1774, I have traveled together, would form a girdle nearly sufficient to go queous globe three times. The number of sermons I have preached is not far from 8000. The number of persons I have baptized is 1278. The number of Baptist ministers I have personally known is 962. Those of them whom I have heard preach, in number, make 303. Those whose deaths I have heard of amount to 300. The number who have visited me at my house is 207. The pamphlets which I have written that have been published, are about 30. I have preached in 436 meeting-houses, 37 court-houses, several capitols, many academies and schoolhouses, barns, tobacco houses and dwelling-houses, and many hundreds of times on stages in the open air. My congregations have numbered from 5 to 10,000 hearers." He, some years after, adds: “August 17, 1834. This day I baptized five, which are the first I have baptized since I was eighty years old. My baptismal list is now 1524. Brevity is the soul of wit, the nerve of argument, and the bone of good sense, but loquacity palsies attention, massacres time, and darkens counsel."

I have seen one whose thoughts never have any connection or pertinence, and yet flow with astonishing rapidity. He always talks of virtues and qualities as his own, which are just the opposite of those he appears to have. This man is generally thought to excel in fancy, feeling, sense and modesty, the very qualities he comes short of.

THE DIFFERENCE BETWEEN MERE KNOWLEDGE

AND PRACTICAL RELIGION.

THAT there is a great difference between the knowledge of the truth, and an habitual love and practice of what is good, is a position which few will controvert. It deserves, however, an attentive consideration. I believe it is common for young persons of lively imaginations, upon their becoming religious, to be anxious to acquire a knowledge of Divine truths. The nature of the doctrines of the Gospel, and their mutual harmony and dependence, open an extensive field of speculation to their view. They read the Bible and religious books with eager curiosity; and the sermons which they hear are readily impressed on the memory. After some time these sublime truths begin to lose their novelty; the field is surveyed, and the same objects generally present themselves to their observation. An accurate knowledge of the great doctrines of the Gospel is now acquired; and here the danger begins which the writer wishes to investigate. Persons of a warm fancy are likely to be carried either into the depths of speculative divinity, or into the heights of mystical extravagance. Plain truths are no longer relished; and something must be found to gratify an insatiable curiosity, or the most en lightened preacher will be thought superficial, and the Bible itself will perhaps be considered almost as a dead letter. The writer has witnessed some of these excesses and dangerous errors, in certain divisions of Christians; and a misconception of the nature and importance of religious principles, as the ultimate end of religious knowledge, has probably been a frequent source of sects and heresies.

In order therefore to avoid these evils, we must consider the acquisition of virtuous and religious habits as of far greater importance than the richest stores of knowledge. "Knowledge puffeth up, but charity edifieth." A mere knowledge of the truth, will lead to vain jangling. conceit and spiritual pride. If, then, we are seeking sound knowledge and informa tion on religious points, let it be our principal aim to become wise unto salvation through faith in Christ Jesus. If we wish to know the truth, let it be with this view, that the truth may make us free from all errors in judgment, and all evils in practice; that we may not only know, but practise what is holy, and just, and good; and may follow whatsoever things are pure, and lovely, and of good report. We shall find, that we

may frequently review the same truths, and frequently hear them explained and enforced, without weariness or satiety, if we are only desirous of reducing them to practice.

For instance, the doctrine of man's fall and consequent depravity, should teach us the important lesson of humility and self distrust. The doctrine of Divine grace and favor, through a glorious Mediator, should fill us with humble hope, with steadfast faith, and with lively gratitude. God's gracious care over his people, and his readiness to communicate the graces of his holy Spirit, to renew, sanctify, and comfort them, are calculated to inspire in them a patient submission to his sovereign will, and a constant reliance on his all powerful support. The attentive reader of the Bible, or hearer of sermons, may easily draw similar practical les sons from other religious doctrines. And if he is properly acquainted with the weakness of his nature, and the depravity of his heart, he will find it necessary to have a frequent recurrence to the same general principles. He will seek to be grounded and settled in the truth.

The writer by no means wishes to disparage religious knowledge; his only aim is to point out the danger and disadvantage of resting satisfied with mere knowledge. He would have men not only grow wiser, but better, by every opportunity which they enjoy of attending on divine things. Now, all the means of grace, though they may not increase our knowledge, have certainly a tendency to nourish us in all goodness. The regular performance of the duties of prayer and praise, whether public or private, has a tendency to increase in us true religion, to strengthen our piety, and to enlarge our desires after divine things. If we conscientiously and diligently improve the means of grace, we shall find that religious impressions will grow stronger, and that we shall be enabled to run in the way of God's commandments with increasing delight; worldly vanities and pleasures will lose their attractions, and we shall "follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart."

Since the acquiring of religious principles and virtuous habits, is, as regards ourselves, the principal end of divine ordinances, (the obligation we are under to attend on them as duties towards God, is not the object of this discussion,) we should carefully look on them in that point of view, and prepare ourselves accordingly. We shall then see that spiritual improvement in the divine life is much more to be regarded than the gratifying of an idle curiosity, or the indulgence of empty speculations. Where this disposition prevails, those ministers will be esteemed whose discourses are solid and pious rather than such as are flashy or flowery, In the estimation of these, a sermon will not be less valued because it has been previously composed, if it be delivered by one who

is deeply interested in his work. They will find that external shadows do not constitute the essence of devotion, and that they are only means for the attainment of something vastly more important; that is, to grow up unto the image of Christ, and a fitness for eternal glory. Now, in order to attain this important end, to grow up unto the measure of the stature of the fulness of Christ, to increase in all the virtues and graces of the Gospel, we may frequently use the same means of grace, we may daily breathe similar ejaculations. Does a person in a healthy state of body refuse to take the same wholesome food? Does he ever loathe his daily bread? And how does a child grow up to a perfect man? By an excessive use of high-seasoned viands, or by the satisfying nourishment of a simple diet?

Let it, then, be our anxious care so to hunger and thirst after righteousness, that we may be filled with grace and heavenly benedictions ; and let us never grow weary of the sweet manna and the waters of life which are communicated to us in the ordinances of God. May we daily grow in grace, while we increase in the knowledge of our Lord and Saviour Jesus Christ. May we give all diligence to add to our faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness and to brotherly kindness, charity. For if these things be in us and abound, they will make us such that we shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. O. C.

THE PHYSICIAN AND HIS CLERICAL PATIENT.

Ir would not be easy to calculate the good that might be done, were true religion more prevalent among our medical men, who have constant access to bedsides, which the pious minister, however anxious and willing, is sometimes not permitted to approach.

Dr. was visiting a gentleman who appeared very much agitated on being informed by him of the nature of his complaint, which Dr. observing, he said to him, "Sir, you seem very much distressed about your body; do you feel the same anxiety about your soul?" The gentleman was extremely irritated at the question, and the more so as he was a clergyman; but he subsequently thought of it, and told Dr. that he dated the origin of his anxious concern for salvation to that remark.