made. The command of God constitutes the obligation; the compassionate tenderness of Christ supplies the example; and the evident design (I do not say, the whole design) is, to promote the happiness of those Christians who are brought into one society by the grace and providence of God, by inplanting in each, and thus in all, that powerful sympathy which is compared to that which subsists between the members of the same body, various, but all having one common life and feeling.* With your minds impressed by the delightful reality of the commandment, which, by the establishment of a sympathy founded on divine truth and love, goes directly to the extirpation of two very serious and extensively-spread evils,-a selfish hard-heartedness which avows that it cares for none, and a sickening sentimentalism which feels where it ought not, and is incapable of feeling where it ought,—you “ take your walks abroad," among the ranks of Christian profession. Have you never met with cases in which there was a total destitution of this fellow-feeling? nay, even more than this; cases in which the destitution has been matter of boasting; as though the soul had been enveloped in a skin, thick, callous, and nerveless; cases, in a word, in which the individual, however sensitive in all matters in which his own interest is concerned, exhibits in all others a state of mind so deliberately and habitually cold and unfeeling, that, if you could give him credit for so much research, you would conclude that he had studied Seneca, rather than St. Paul; that he admired the severity of Cato, more than the holy, the exalted compassion of Christ; and considered Christianity itself but as a modified species of Stoicism? If you happen to express *Our own Christian poet seems to have been very strongly attached to this subject; and the rich feeling of his heart upon it often employed his pen. That division of our Hymn-Book which bears the title, "For the Society praying," pre sents a whole series of examples of it. If I might take one as a specimen, I would refer to hymn 510 (page 476): "Thou God of truth and love," &c. your surprise at all this, the reply is ready," He is a very good man on the whole, though he rather fails here; but it is his way.” But I will not press the point, as though I were only prompted by feelings which I should be ready to condemn at once in another. I have sufficiently illustrated my position; and the subject is too painful to multiply illustrations beyond the limits prescribed by necessity. I have endeavoured to establish the fact, that some religious professors, who give, in other respects, unquestionable evidences of sincerity, do nevertheless indulge themselves in habits by which, to say the least, their profession is blemished; and occasionally doubts are painfully awakened, whether their own belief that they are right, be indeed that evangelical sincerity without which their Christian profession is lighter than vanity. Against one mischief it behoves us most carefully to guard ourselves. Evil example is very contagious. It is much more easy to justify indulged imperfections by the infirmities of the weak and erring, than it is to be instructed and animated in going on to perfection by the example of the wise and strong. And yet, nothing is more common than a plea for our own failings, derived from the failings of our brother. As between him and ourselves, such a plea might be valid; but by an enlightened and sanctified conscience it will never be allowed. "By others' faults wise men correct their own." This excellent adage will here serve us well. If we wish to "stand perfect and complete in all the will of God,”—and can we sincerely wish to be Christian at all, without wishing to be Christian entirely ?-instead of saying, with a carelessness which is a certain indi cation of incipient declension," They have their way; I will have mine; shall we not rather reason thus?"If persons in whom I see so much that I cannot but approve, and whose sincerity I can scarcely doubt, do, nevertheless, allow themselves in a way so inconsistent with every other part of their character, without being at all aware of it; if error thus leading to evil may exist in them, without having its existence questioned, or even suspected; what may the case be with myself? Am I secured, by any special privilege, from a temptation, whose power and danger the examples I perceive will not allow me to doubt? May not I have a way as injurious to myself as those are whose existence I lament in others? a weight which impedes my own progress? a ble mish which obstructs my own usefulness? Try me, O God, and seek the ground of my heart; prove me, and examine my thoughts. Look well if there be any way of wickedness in me; and lead me in the way everlasting.' It may, perhaps, be a proper conclusion of this paper of hints, to suggest a few consecutive inquiries, which may have the effect of calling the attention of each one to himself, for the amendment, wherever that may be necessary, of our own individual ways. 1. Does not the existence of this evil exhibit some defect in Christian sincerity? Were we under the influence of a thorough desire and intention to be right, right on all points, should we not detect this way of ours; and, perceiving its evil, at once address ourselves to its cure? 2. Does it not prove that there is not sufficient faithfulness in selfexamination? If we were careful in the study of the rule; if we were even anxious to bring every particle of our character, right or wrong, suspected or unsuspected, to the test of a rigorous investigation, and thus to apply the whole rule to our whole character, not for the purpose of keeping our conscience quiet by the formal observance of duty, but for the discovery of errors and weaknesses in order to their removal; if honest, impartial, severe self-examination were duly performed; could such ways as have been supposed escape a thorough detection? 3. May we not already have grieved the Holy Spirit of God, so that we are punished by a withdrawment of a measure of that light and tenderness by which even motes would have been perceived, as in the luminous beam; felt, as the grain of dust on the apple of the eye? 4. Is not this our way likely to be injurious to us? Does it not already betoken some degree of weakness of principle? Does it not ex pose us to some particular temptation ? And does not all evil possess a spreading, gangrenous tendency? May not the sore, which only festered through neglect, become, through the continuance of that continued neglect, a malignant and (but for the balm in Gilead, and the Physician there) an incurable ulcer? 5. And may it not be injurious to others? That our example may be useful in the whole degree in which it is required, we must "adorn the doctrine of God our Saviour." Now, in the supposed case, we present blemish instead of ornament, and then not only weaken the force of a good example, but furnish one that is positively hurtful. One of the greatest evils in the world is the doctrine of compromise and commutation, by which men hope to balance wrong by right, and in this manner to bring the account to issue favourably. This can only be effectually counteracted by asking, as with James, "Does the same fountain send forth sweet waters, and bitter?” What will be your feelings, when your question has its answer by a reference to that way of your own, which no more harmonizes with the rest of your profession, (for only of such ways are we now speaking,) than sweet waters agree with bitter? Of such evils as those we have been endeavouring to point out, the one, the decisive remedy is found in a cherished, growing desire for universal holiness; accompanied by a persuasion which the Scriptures, I might say, seem solicitous to give, but which, in our hurry, or heedlessness, we too frequently overlook,that the holiness which the word of God both promises and enjoins, though in some respects to be viewed as one gracious infusion, is yet, when considered in regard to man, made up of various and concurring graces. The Holy Spirit is one; and his influence is simple, uniform, and entire; and to the result of that influence one name is given, and that name, "holiness." But let us not mistake. If holiness, generally considered, be the conformity of the soul to the nature and will of God; so, when particularly contemplated, we see that its oneness mainly consists in this, that one uniform tendency and direction is given to the various faculties of the soul, and to the various exercises of each faculty. As the soul is one, so is holiness one; but as the soul may exist in various states, so holiness implies that on each state there be impressed such a moral character as shall make the moral co-extensive with the natural unity, and the soul itself, in every state, without inquiring minutely whether it be active or passive, conformable to the will of God. In this sense, holiness is not one simple disposition, as love, or patience, or meekness; but the entire and well-proportioned union of all the fruits of the Spirit; the harmonizing mixture of all those graces which constitute thus the oneness of Christian character: a oneness which, so far as material subjects may be adduced in illustration of those which are spiritual, may be compared to an arch, which not only requires a number of separate pieces for its construction, but also that those pieces be severally adjusted each to the other, and all to the whole, and that none be wanting. It might be added, that on each side of the chasm to be passed over, there must be sufficient solidity for foundation and abutment. Wherever the fruits of the Spirit are given, they are all given. And whoever would preserve the fruits of the Spirit, must cultivate them all. And here it is that pain of one part of the body affects the consciousness that pervades the whole. We must not think that we may be deficient in one grace, and perfect in others. That were to adopt the heathen notion of virtues and vices. At universal holiness, then, we are to aim; and while, in believing prayer, we seek that the inspiration of the Holy Spirit may cleanse the thoughts of our heart, in that industry and labour by which we follow after holiness, no part of our character is to be overlooked. If, indeed, we cherish continually that full purity of intention, that sacred simplicity which habitually refers all our wishes, plans, and proceedings, to the will of God, we have the promise, that our whole body shall be full of light. Hating every false way, from every false way we shall be preserved. Only desirous of living in the will of God, in that will we shall stand perfect and complete. Nor let us be discouraged: our Redeemer is mighty. It is the Allsufficient God that calls us to walk before him, and be perfect. If I might be allowed affectionately to exhort the Christian who fears his own way, and desires at all times, and in all things, to be found in God's way, I would say to him,— "Stand then in His great might, With all His strength endued; "Leave no unguarded place, No weakness of the soul; Thus shall God "thrust out the ON THE EVOLUTION OF LIGHT FROM THE HUMAN (To the Editor of the Wesleyan-Methodist Magazine.) SOME years ago, an individual of the name of Pallister, who resided in the town of Hull, or in the immediate neighbourhood, died, after a painful and long-continued affliction. Shortly after her dissolution, a luminous appearance was observed to rest upon, and occasionally surround, the corpse. This strange phenomenon caused several of the inhabitants of the place to avail themselves of the opportunity, while the body was uninterred, of witnessing the spectacle; who, on account of the known piety of the deceased, were not backward to attribute the sight to some supernatural influence; and concluded that it was nothing less than the broad seal of the Almighty, testifying his approbation of her exemplary devotion. Hundreds visited the chamber where she lay; and a pamphlet was pubJished, containing a succinct statement of the facts of the case. After the affair had furnished subject of gossip to the hoary-headed sage, as well as to the beardless youth, to the presumptuous libertine, and also the sincere Christian, it is now forgotten, or only brought to remembrance by the occasional appearance of a stray copy of the pamphlet from the dusty shelves of an old bookshop. It will be remembered by your readers, that, among the legendary tales of Popish saints, we are told of many wonderful illuminations which appeared in connexion with their mortal remains, and which ultimately led to the canonization of such departed worthies; so that, had Mrs. Pallister lived in those Monkish days,-very significantly termed, "the dark ages," she might now have had a place in the Romish calendar with others, far less deserving such ecclesiastical distinction. Mysterious, however, as these appearances have been to the mind of the public, they have recently engaged the attention of the medical profession; and my object in this paper is, to introduce to the notice of your readers the substance of a publication from the pen of Sir Henry Marsh, Bart., M.D., M.R.I.A., and Physician in Ordinary to the Queen in Ireland, entitled, "The Evolution of Light from the Human Subject." In this essay we have a general account of the circumstances under which luminousness takes place in the animal world, while the author alludes to instances of its occurrence also in the human subject. Electric sparks have been known to issue from the skin of individuals, when rubbed lightly and quickly with a linen cloth. An instance of this nature is related by an Italian Physician, of a lady of Verona, from whose limbs some sparks of fire flew out plentifully, as often as they were lightly rubbed with linen." And, according to the same writer, phenomena of a similar kind were observed on the person of a bookseller, at Pisa, when the skin of his arms and back was rubbed with linen. Two individuals, in whom this phenomenon was noticed, came also under the notice of the author. But the appearances which form the subject of the pamphlet in question, were observed during the life of the patients; and, in every instance, where disease had committed extensive ravages on the constitution. The following statement having been made to Sir Henry, led him to consider the subject:- "It was ten days previous to LA's death, that I first observed a very extraordinary light, which seemed darting about the face, and illuminating all around her head, flashing very much like an Aurora Borealis. She was in a deep decline, and had that day been seized with suffocation, which teased her much for an hour; and made her so nervous, that she would not suffer me to leave her for a moment, that I might raise her up quickly, in case of a return of this painful sensation. After she settled for the night, I lay down beside her; and it was then this luminous appearance suddenly commenced. Her maid was sitting beside the bed; and I whispered to her, to shade the light, as it would awaken Louisa. She told me the light was perfectly shaded. I then said, 'What can this light be, which is flashing on Miss Louisa's face?' The maid looked very mysterious; and informed me, she had seen that light before, and it was from no candle. I then inquired when she had perceived it. She said, that morning; and it had dazzled her eyes; but she had said nothing about it, as ladies always considered servants superstitious. However, after watching it myself half an hour, I got up, and saw that the candle was in a position from which this pecular light could not have come; nor, indeed, was it like that sort of light; it was more silvery, like the reflection of moonlight on water. I watched it for more than an hour, when it disappeared. It gave the face the look of being painted white, and highly glazed; but it danced about, and had a very extraordinary effect. Three nights after, the maid being ill, I sat up all night, and again I saw this luminous appearance, when there was no candle, nor moon, nor, in fact, any visible means producing it. Her sister came into the room, and saw it also. The evening before L. A. died, I saw the light again; but it was fainter, and lasted but about twenty minutes. The state of body of the patient was that of extreme exhaustion. Her lungs were extensively diseased: she laboured under the most hopeless form of pulmonary consumption." Another case is recorded by the same gentleman. The subject was a young lady, also in the last stage of consumption; who, having been made acquainted with the phenomenon, was surprised to find an exhibition of it in her own person. One of her surviving relations gives the following statement: "About an hour and a half before my sister's death, we were struck by a luminous appearance proceeding from her head, in a diagonal direction. She was at the time in a half-recumbent position, and perfectly tranquil. The light was pale as the moon; but quite evident to mamma, myself, and sisters, who were watching over her at the time. One of us at first thought that it was lightning, till shortly after we fancied we perceived a sort of tremulous glimmer playing round the head of the bed; and then, recol lecting we had read something of a similar nature having been observed previous to dissolution, we had candles brought into the room, fearing our dear sister would perceive it, and that it might disturb the tranquillity of her last moments." A similar appearance around the person, and in the room, of a man who fell a sacrifice to lingering disease, in a remote part of the southwest of Ireland, is recorded. All the witnesses agree in having seen the light many, however, came to the conclusion, that it was caused by supernatural agency, and a proof of miraculous interposition, and even evidence of divine favour. Considerable excitement was occasioned in the south of Ireland by the following case, related by Dr. D. Donovan, in the "Dublin Medical Press" (Jan. 15th, 1840): "I was sent for," the Doctor says, "in December, 1828, to see Harrington. He had been under the care of my predecessor, and had been entered in the Dispensary-book as a phthisical patient; and, on reference to my note-book, I find that the stethoscopic, and other indications of phthisis, were indubitable. He was under my care for about five years; during which time, strange to say, the symptoms continued stationary: and I had discontinued my attendance for about two years, when the report became general, that mysterious lights were every night seen in his cabin. The subject attracted a great deal of attention; and, like every thing else in Ireland, at once assumed a sectarian complexion; some attributing the 1ght to the miraculous interposition of Heaven; others, to the practice of the black art. Not regarding these views as offering an explana |