often to falsify or suppress my sentiments, rather than to give offence to a worldly acquaintance-thus doing all I can to weaken the cause of Christ and strengthen that of sin.

The source of this evil is doubtless a depraved nature, acting on the absence of a proper fear of God, and inadequate views of his tremendous power.

2nd. A thirst for popularity-often concealing itself under the apparent desire to “adorn" my religion. This leads me to forget a proper Christian dignity, and often to suppress reproof when it is necessary, particularly in those not my equals in rank.

The source of this evil is a depraved heart acting upon an absence of the real love for souls, which would lead me to wish all for their good, and an abominable self-love which clamours for admiration, &c. This sin lowers me more than any other in my own eyes-it is so like hypocrisy.

3rd. An incorrect method of repeating and stating circumstances, leading me to magnify ridiculous events for the sake of merriment, and to gloss over my own follies (for fear of not being respected) at the expense of others.

This arises from a depraved heart acting upon incorrect notions of the mercy of God, as if the God of truth could bear to be thus trifled with. Ananias and Sapphira were struck dead for a lie, which arose from a hope of gain. I have not even this excuse! 4th. A love of hearing others depreciated.

I often abstain from blaming others because I will not have it said, 'I found fault,'-but I take a dreadful delight in hearing petty trifles of a lowering kind told of them.

Another fruit of my evil nature-this arises from

envy and a desire to raise myself in the esteem of others.

5th. Expecting too much from others in the shape of attention, affection, &c.

An effect of self-love. This is most unreasonable in one who is so prone to disappoint others, so fickle and so foolish.

6th. Taking offence at trifles. As for instance, an unguarded word, a hasty expression, or slight neglect. These I often brood over.

This fruit of my evil nature gains ground from the very slight notion I generally entertain of my own thousand daily provocations of a holy God, whose nature is at an immeasurable height and distance from mine, and whose wrath (if out of Christ) must consume me in an instant. Also from forgetting how often I neglect a dying Saviour, and grieve the Holy Spirit.

7th. An over-weening desire to be thought good, rendering me averse to reproof, and dreadfully impatient under it.

This must arise from an unwillingness to admit the fact of my own depravity, of which surely I have had abundant proof from my childhood.

8th. A restless desire to be clever, to cultivate my mind, &c., which makes me envious of those who are my superiors in talent.

This arises from a want of just views of the shortness of life, the nearness of eternity, and the vanity of human applause.

9th. A selfish over-weening love of rest and repose, which makes me averse from active exertion for the good of others.

7

ease.

This arises from indolence, cowardice, and love of Is it thus that I am to "endure hardness? 10th. An extraordinary tenacity about my own way, my own opinions, and my own ideas.

The root of this is pride. Surely when I have been left to myself I have fallen low enough to convince me of the folly of this.

11th. Often giving way to sullenness, instead of retiring and confessing my evil temper to Him who alone can correct me.

This dreadfully disgraces my profession-it arises from rebellion. I do not love to give way-to confess myself wrong and to ask forgiveness.

12th. Too often giving place to tart replies, and (as I fancy) witty rejoinders, which prove me like any thing rather than "a sheep of Christ's fold."See Leighton.

If I do not correct this, (I mean if God do not teach me to do so) I must expect to be chastened by the hiding of my Father's face.

Nothing mars my peace more than this.

These are a few, a very few, of my numberless sins. They ought

1st. To endear Christ to my soul. Without this refuge where could I flee?

2nd. To teach me my entire dependance on the Holy Spirit.

3rd. To teach me my own weakness and blindness, and,

4th. To teach me the need of constant, watchfulness and prayer. Dec. 22, 1830.

I am going from home. God only knows whether I am to return, or whether another hand will open this drawer, and another eye read these papers.

I desire to leave on record, that Christ's blood and righteousness are my only plea before a Holy God, and that the service of God here below is the only thing worth living or dying for.

FROM A PRIVATE ACCOMPT-BOOK.

OH my heavenly Father! Thy child is so accustomed to look up to thee in every thing, that she cannot even prepare this book without invoking thy blessing. Oh teach me (Thou only canst since I have it not by nature) that holy self-denial which shall enable me to deny my own foolish wish for expence, and thus allow of my giving more liberally to those who are in need. Too long have I been a careless steward. Oh make me really "wise-hearted," and when I am tempted to squander either time or money, let thy Holy Spirit remind me that I am not mine own, and that I was bought with too dear a price to be unconcerned about any talent which Thou hast lent me! I ask all in the Name of the Lord Jesus!

THE CAPTIVES OF BOKHARA.

WE have hitherto refrained from entering into this bitterly painful subject, in the fond hope that our beloved and honoured friend would himself return to lay before the Christian public the narrative of wrong, of cruelty, of treachery connected with the fate of our two countrymen, and his own mission : but alas! Wolff is himself in captivity, so far as our latest accounts reach; and no hope appears of any other succour being given than what the Lord Himself may see good to accord irrespective of the will of earthly kings; and it is to stir up the minds of our readers to earnest prayer on his behalf, that we now introduce the distressing topic.

And first to remove a false impression from other minds, as it has happily been removed from our own: some rather strong and unguarded expressions used by Dr. Wolff in his last published volume, taken in connexion with reports industriously circulated by parties who had their own sinister objects in view, led to the supposition that our dear brother had imbibed the doctrines of Tractarianism. This is not the case we enjoyed for a long day the privilege of his society just before he started on his noble mission; and in all the confidence of long-standing friendship talked over the matter. The result is that the Editor of this Magazine pledges herself to the fact, that Dr. Wolff is no more a Puseyite than she