OLD AGE.

BY THE REV. ROBERT COWE, A.M., Minister of the High Meeting, Berwick-upon-Tweed. THE aged have claims on our reverence, which the instinctive feelings of our nature dispose us to respect. In the law of Moses, so remarkable for the benignity of its spirit to the wants of frail humanity, is contained a special provision for cultivating an amiable and respectful attention to their advanced years: "Thou shalt rise up before the hoary head, and honour the face of the old man." Time imparts a venerable aspect to almost everything that long survives its influence; it diminishes the freshness of objects, but it clothes them with a sober livery, more conducive to solemn and profound emotions. We admire what is new, but we venerate what is old. This mellow influence of age attaches, with peculiar propriety, to the patriarchs of our race, who stand between the living and the dead, uniting the distant and the near, by embodying the memorials of the past in the capacity of representatives of a preceding generation. Spared from the wreck of our departed fathers, imagination contemplates them as consecrated by their connection with the deceased; and as they seem more nearly allied than others with the future world, standing, as they do, on the verge of the grave, they are invested, in our eyes, with a more hallowed character. To every well regulated mind, there is something exceedingly incongruous between old age and ungodliness. We recoil from such an ominous and hateful conjunction, as we should from its display on a death-bed. There is a dissonance between the opposite elements of the phenomenon, that grates harshly on our Christian feelings, awakening pity, if it does not provoke indignation. In persons beyond the meridian of life, we naturally look for calm sobriety, superior wisdom and dignity, a prevailing tinge of spirituality of mind, or devout turning of the thoughts to that unseen and eternal world into which they shall soon be ushered; and how great is our disappointment when such virtues are wanting, and their place occupied by unattractive and reprehensible qualities! It is, indeed, a melancholy spectacle to see an old man living without God in the VOL. II.

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world, dead to the unrivalled glory and excellence of spiritual realities, hankering after unsatisfactory enjoyment, to the total neglect of his immortal soul; but the picture is darker far, when he glories in his shame, and sits in the seat of the scornful. "How ill grey hairs become a fool and jester!" Such mockery is bad from any lips, but it is most repulsive and distressing when heard from persons whose "feet are stumbling on the dark mountains," and whom the angel of death, at the very instant, may be descending to hurry away.

If a vast reduction is made of the respect due to age by the absence of the sterling virtues of character, and the presence of irreligious and immoral stains, there is no less an enhancement of that respect, by the union of the Christian graces with the inheritance of long life. Vital religion lends a peculiar charm to a man whose ripe years are sanctified and embellished with piety. His character derives from it an oracular authority, blended with an amiable sweetness, which insensibly commands our esteem. The mind recognises a harmony between his advanced life and the state of his heart, which recommends him powerfully to our love and admiration. It is pleasant to see immortal hope brightening and animating a decaying frame, and serene reliance on our divine Redeemer sustaining, in fixedness of holiest purpose, a mind, many of whose energies are relaxed and unstrung. Though divine truth rests on a better than a human foundation, and does not need, for the perfection of its title, the recommendation of man, yet does it address us in accents peculiarly winning, and appear in a form peculiarly engaging, when it challenges our acceptance and submission, by irradiating with its lustre, dignifying with its elevation, and invigorating with its power, the last stage of human life. "The hoary head is then a crown of glory, because it is found in the way of righteousness."

Our expectations of spiritual wisdom and excellence in the old, may be considered as resting, partly on the advantages enjoyed by them during a long series of years, and partly on the awakening and solemnising influence which their proximity to the invisible world ought to have on their hearts. It will not be deemed presumptuous, I trust, to invite a man whose head is whitened by

the contradictions maintained by different Mahome- | tan sects. This Christian instruction seemed better than any he had yet received. He told his thoughts to his father, and begged him to get him employment at Cawnpore, that he might hear more of these things. For the heart that is truly touched by God, even though it may bleed, cannot but desire to know more of his way. His father knew a friend of Sabat-the learned Arabian, and supposed convert from Mahometanism who was then living with Martyn. Through this friend, Shekh Salih was engaged to copy Persian writings for Sabat. True grace is often a timid and delicate plant, that grows unsuspected and unknown, depriving itself often of the kindliest nourishment, that it may avoid the gazer's eye. It was thus in the heart of Shekh SaJih. He obtained a lodging on the premises, yet breathed not a whisper of his wishes; and his chief means of growing into a knowledge of the truth as it is in Jesus, was by inquiring of the native children the subjects of the lessons which they had learned in school. When Mr Martyn finished his translation of the New Testament into Hindoostanee, the book was given to our friend to bind. This was a providential opportunity to him; he not only bound but read the book; and the work of his conversion was thus perfected in silence and secrecy by the same hand which makes the dew to feed the tender grass.

When Henry Martyn was about to leave Cawnpore, on account of his health, Shekh Salih could no longer refrain from asking his advice as to his future conduct, and earnestly requested to be baptized. Mr Martyn having solemnly warned him of the danger of a false profession, agreed to take him along with Sabat to Calcutta. But neither during the journey, nor during Martyn's short stay at Calcutta, was he entirely convinced of the reality of this man's change of heart; so that he left him, without gratifying his wish for baptism, recommending him, however, to the care of the Rev. David Brown. That excellent man, one of the chaplains of the East India Company, after five months' delay, being thoroughly satisfied of the conversion of Shekh Salih, baptized him on Whitsunday 1811, giving him the name of Abdool Messee "Servant of Christ."

His baptism was evidently attended with a blessing, and he now became in reality what he became in name, a servant of Christ. He began his Christian labours in Calcutta, where he remained unshaken, either by the offered bribes, or by the persecution of the Mahometans of that city.

In November 1812 he proceeded up the country with the Rev. D. Corrie, from whose account of him the preceding sketch is gleaned. He says, "So often have I been deceived by these people, that I almost fear to speak decidedly of any of them; but judging from present appearances, I should be more disposed to fear for myself than for Abdool." Mr Corrie, then a chaplain of the Company, kept a journal of the public labours of Abdool, both in their voyage up the Ganges, and during seventeen months which he spent with Abdool in Agra. This interesting journal is printed in the Church Missionary Register for 1814-1815.

The conversion of so true and well born a Mussulman as Abdool, created an universal sensation, especially in the places where his family was well known. At Agra, Mr Corrie and Abdool opened a school for Christian instruction to the young; and Abdool was constantly engaged in preaching Jesus to all who came. It was no uncommon thing for forty or fifty respectable Mahometans to be assembled around him; and in the evening, when he preached without the fort, even the tops of the houses were covered with Mahometans anxious to hear. An old Mahometan, on going away, was asked what he thought of Abdool? He answered, "What can I say? He says nothing amiss; and nothing can be objected to the Gospel. What can I say?"

Another said, "How vain are all the objections some make to this man, and what reason is there why we should not hear him?" Sometimes he would be visited by a party, to try if he had really been a Mahometan, and if he knew the curious points of their observances. Sometimes he would be visited by rich and learned Mahometans, who had been his schoolfellows, and to whom, with admirable faithfulness, he defended his change, and recommended the Gospel. It pleased God to follow up these labours with a blessing, the abundance of which will never be known till the judgmentday. Whilst many, no doubt, received the good seed as Abdool had himself done, in silence and secrecy, many also received it openly, and brought forth the fruit in their lives. In the end of December 1813, Mr Corrie writes, "Since our arrival at this place, in March last, forty-one adults and fourteen children of theirs have been baptized, and all continue to walk in the truth."

Abdool's family at Lucknow were all along well disposed towards him. His brother and his nephew became true converts to Christianity. In July 1814 he paid a visit to his family, and kept a journal of his proceedings. The following is an extract :

July 28. Thirty persons, friends and acquaintances, came out to meet me. Among them my father and two brothers-in-law, and my brother Joseph seeing me, embraced me and rejoiced greatly. After arriving at my father's house, the sinful writer read the ninth chapter of Acts, and explained it, according as the Spirit gave assistance, and joined in prayer. About sixty men and women were collected, and all heard with attention and appeared pleased; and my mother and sisters expressed themselves thus: Praise to Jesus Christ, that we who were separate are again brought together. are his sinful servants. How shall he not vouchsafe his grace unto us.' And my father, his eyes streaming with tears, said, 'O Lord Jesus Christ, I, a sinner, cannot praise thee as thou art worthy; and now through the gladness that thou hast showed me, half my illness is removed. And now I am persuaded that thou wilt restore me to health also, and deliver me from the hands of all mine enemies.' After this I and Mayût Messee, (his nephew,) sung that hymn, beginning

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⚫ At early dawn the Lord we'll praise.'" How interesting a family scene does this lay open among the proud and unbending followers of Islam!

On the 18th of August, the same year, Mr Corrie was obliged to leave Agra, on account of his health. He committed the congregation to the care of Abdool Messee and Mr Bowley. During the sixteen months in which he and Abdool had laboured, fifty adults had been baptised, and twenty-one children; about half Mahometans, and the other half Hindoos. Of these one had been expelled, and six had apostatised.

In this interesting field did Abdool Messee continue to labour till 1820, when he received Lutheran ordination.

In January 1825, Bishop Heber, in passing through the north of India, came to Agra and met with this remarkable man. He thus speaks of him :-" Archdeacon Corrie's celebrated convert, Abdool Messee, breakfasted this morning at Mr Irving's; he is a very fine old man, with a magnificent grey beard, and much more gentlemanly manners than any Christian native whom I have seen. His rank, indeed, previous to his conversion, was rather elevated, since he was master of the jewels to the court of Oude, an appointment of higher estimation in eastern palaces, than in those of Europe, and the holder of which has a high salary. Abdool's present appointments, as Christian missionary, are sixty rupees a month, and of this he gives away at least half! Who can dare to say that this man has changed his faith from any interested motives? He is a very good Hindoostanee, Persian, and Arabic scholar, but knows no

English. There is a small congregation of native | Christians, converted by Mr Corrie, when he was chaplain at Agra, and now kept together by Abdool Messee. The earnest desire of this good man is to be ordained a clergyman of the Church of England, and if God spares his life and mine, I hope, during the ember weeks in this next autumn, to confer orders upon him. He is every way fit for them, and is a most sincere Christian, quite free, so far as I could observe, from all conceit or enthusiasm. His long Eastern dress, his long grey beard, and bis calm resigned countenance, give him already almost the air of an apostle."

This testimony of Bishop Heber's, though incorrect as to some of the facts of Abdool's history, is deeply interesting. In December of the same year he performed his promise, and conferred on Abdool the rite of Episcopal ordination; the articles, the various oaths, and the ordination service, having been translated for his use into Hindoostanee. The last notice we have of this interesting man is, that, "immediately after ordination, he went to Lucknow, where he resided, with the exception of a visit to Cawnpore, till his death, which happened on the 4th of March 1827, occasioned by mortification proceeding from a neglected carbuncle. The President, who had always behaved to him with the greatest kindness and liberality, read the burial service at his grave, and ordered a monument to be erected to his memory, with an inscription in English and Persian." We can only hint at the important lessons to be derived from this interesting history.

1. How unable the best men are to determine in what hearts there is a true work of grace, and in what hearts there is none. How confidently does the amiable Martyn write with regard to Sabat the Arabian, that 'not to esteem him a monument of grace, and to love him, is impossible." And yet how sadly does the issue of the Arabian's history, his public abjuration of the faith, his continued attendance at the Mosque, seem to prove that he was one of those who "deny the Lord that bought them, and bring upon themselves swift destruction." On the other hand, how diffident and doubtful is the same zealous missionary as to the conversion of Shekh Salih. He solemnly warns him of the danger of a false profession, he takes him along with him on trial, he leaves him, still refusing to baptise him, and yet how happily does the issue of Abdool's history, his long tried Christian walk and conversation, his unwearied and richly rewarded labours, his meek and holy deportment, seem to prove that he was not only a believer in Jesus, but a chosen vessel to bear Christ's name before the Gentiles.

2. How much encouragement there is here to all godly ministers and missionaries, who may be walking in heaviness, because they see no fruit of their labours.-When Henry Martyn went to India, he went in the true spirit of the believing missionary. "Even if I should never see a native converted," he says, “God may design by my patience and continuance in the work to encourage future missionaries." These words were almost prophetic of the result. No faithful missionary ever saw less fruit of his labours, in the way of conversion; and no missionary has ever done more in the way of a selfdevoting example to encourage others to follow in his footsteps.

But there was fruit of Martyn's labours, though he knew it not. Shekh Salih was converted under his preaching; and he again became the spiritual father of a large company of his countrymen, when the bones of Martyn were mouldering at the foot of the peaks of Tokat. It is our part to plant and to water, it is God's part to give the increase; and surely the energies and sufferings of a whole life are happily expended, if one soul be saved. Who that has the same mind that was in Christ, would not go round the world to save a soul?

3. We may learn the effects that may be expected from educated native missionaries in India. We have seen that Abdool was a man of good education among his countrymen. He was master of Hindoostanee, Persian, and Arabic. Now, though the Spirit of God can alone turn the heart of man, yet he does so always by means; and there cannot be a doubt that the measure of success which God gave to the labours of Abdool is to be accounted for instrumentally by the superior gifts and qualifications of the man. But Abdool was ignorant of the English language, and therefore had little or no command over the vast stores of information which can be acquired only through the medium of English. Is it then unreasonable to conclude, that if he had known the English language—if, in addition to his gifts, both of nature and of grace, he had been fully educated and equipped for the ministry in the same way as our best and most finished divines are-is it unreasonable to conclude that he would have been a mightier and more polished shaft in the hand of the Almighty?

Should not all those who love the Lord Jesus, unite their offerings and their prayers, in seeking to raise up in India a race of native teachers, who, being not only taught of God, but also fully taught of man, equipped both from earth and from heaven, may go forth with power to preach Christ and him erucified, to the millions of their idolatrous fellow-countrymen ?

THE PECTEN OPERCULARIS, OR SCALLOP. BY THE REV. DAVID LANDSBOROUGH, Minister of Stevenston.

"O Lord, how manifold are thy works, in wisdom hast thou made them all the earth is full of thy riches; so is this great and wide sea, wherein are things creeping innumerable, both small and great beasts."

IT is delightful to contemplate the vast amount of happiness which the Lord, according to their capacity of enjoyment, bestows on the minuter of his creatures, whether seen in the merry gyrations of the little black beetles on a peaceful pond, or in the happy frolics of a living cloud of gnats, sporting in the sunbeam; and we are always pleased when we find in any department of nature, that the happiness is greater than we supposed. Who has not, when a boy, admired the easy and graceful motions of playful trouts in a pool of limpid water? And have we not at times been disposed to pity the shell-fish, capable, as we thought, of nothing more, if even so much as snail-like motion, except when, by the wave of the sea, they were driven about and tossed? We were not a little pleased, however, lately to find, that our pity with respect to some of them at least, is very much misplaced. We observed on a sunny September day, in a pool of sea-water, left on Stevenston strand by the ebbing-tide, what we at first thought some of the scaly brood at play. On closer investigation, however, we found that it was the fry of pecten opercularis skipping quite nimbly through the pool. Their motion was rapid and zig-zag, very like that of ducks in a sunny blink, rejoicing in the prospect of rain. They seemed, by the sudden opening and closing of their valves, to have the power of darting like an arrow through the water. One jerk carried them some yards, and then by another sudden jerk, they were off in a moment on a different tack. doubt not, that when full grown, they engage in simi lar amusements, though as pectens of greater gravity, they choose to romp unseen, and play their gambols in the deep.

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This pecten is the clam, or, as it is often called in the west of Scotland, the champ, which children gather with delight on the shore; and at the age we saw it perform, it was only about the size of a silver groat. The pecten jacobeus, a rarer species of the clam v