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which whispers approbation to all that is good, and so loudly and bitterly condemns what is evil;-they must have been impressed with the belief, that He, who gave them such a constitution, must himself be a lover of righteousness and a hater of iniquity. The voice of that monitor, however, they must have been conscious they had often disobeyed; and the thought cannot fail to have struck them, that, in so doing, they had offended Him who had placed that monitor within them. They must thus have arrived at the conclusion, that they had forfeited the favour of Him whom his works declared so mighty and so glorious. If they risked the thought of another state of being, where they should be brought into the more immediate presence of an offended God, how fearful must have been the prospect! If God were just, they must abide his righteous indignation; and if he were unjust, the prospect was not more pleasing. Here was a very fearful dilemma, and yet this was the legitimate conclusion into which their inquiries must have landed them. We do not say, that all, or any of the ancient philosophers arrived at this conclusion, but if they did not, it was because, dreading the result, they shrunk from the inquiry.

"Now, with such a revelation as this, what encouragement was there to promulgate their opinions? They could not come boldly for ward with the great apostle of our faith, and say,We speak because we believe. All with themselves was darkness and doubt; or if their conjectures amounted to probability, it was a probability of the most fearful kind;they felt that their opinions landed themselves in no satisfactory conclusion; or if they did scem to point to any one conclusion more decidedly, it was one of the most appalling nature, -even that the whole world were exposed to the anger of a justly offended God.

"This view of natural religion may serve to explain to us how the philosophers of ancient times were so enlightened, while the multitude around them were sunk in the most degraded ignorance. They did not think the truths they possessed worth promulgating, far less worth suffering for. Socrates, that prince of heathens, dashed the crown of martyrdom away from him, when it had been as easy for him to have gained it as to have refused it, disclaiming the honourable charge that was laid to him of despising the abominations with which he was surrounded, and even by his latest breath giving the order that the idolatry of his country should be sanctioned by his

name.

They like very well to start objections, or even to throw the most insolent aspersions on the truths of Christianity; but when you ask them what they would substitute in its place, they can give no satisfactory answer. They are, in the true sense of the word, sceptics; they have no settled opinions. Infidels they are, too,-they doubt,-they disbelieve.

"You see, then, that, with such a knowledge of God as his works can give, there is❘ little encouragement to promulgate that knowledge, to speak, because we believe. We might more strikingly illustrate this, by contrasting the inactivity and easy carelessness of

mere worshippers of nature in spreading they profess to believe with the ardo the self-denial of the apostles of our Where, among the great and the wis have made reason their god, do we find stance of suffering for conscience sake? a very few such examples can be addu where do we find a single instance of dom for the cause of truth? But I am forgetting that this part of my discourse an illustration; and is merely intended, darkness of its representation, to mark clearer outline, and paint with stron louring, that glorious dispensation unde we live.

"But between the twilight darknes ture, and the full blaze of that light shines forth in revelation, there is n intermediate shade of brightness; and, that dispensation of mercy under wh live, there is many a supposable way in perfect Being might have treated his re dependants. You will excuse me, if, to illustrate, still farther, the perfect excellence of the Christian revelation, on some of the supposable revelation the Deity might have made to us."-p 205.

It is not necessary to multiply our c All the Essays are very extraordinar youth of eighteen; but the religious tions surpass, in extent of knowledge, wisdom, and facility of expression, eve in the class of juvenile productions o we have any recollection. The letter are numerous, are written with grea city, affection, and ease. Every thir the young man wore the character prising maturity. We have no doub lumes will be generally read, especial religious part of the community, an pious young men we trust they will sively useful. Mr. Orme is entitle best thanks for his effort to rescue getfulness and oblivion so fair a spe what nature and grace, in their happ bination, can effect. While these co Reliquiæ are retained, although we n fully feel that the frail vessel is wre can yet exult that a portion of her freight has been saved, and is thus imperishable.

From the Amulet. THE ERRORS OF THE TRUE TIAN.

BY M. J. J.

BLAME not the spirit, blame the shri
The frail, the human heart of sin,
Where oft religion's light divine,
Is sullied by the gloom within.
Then ere thou blame the faithful fe
For speech unwise, or zeal undue,
Bid the quenched dew-drops of the
Glitter as when they gemm'd the th
The trampled snow upon the earth
Be pure as at its heavenly birth;

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BY THE REV. THOMAS GISBORNE.

I SPEAK not of special examples of individuals, in whom either Christian excellence, or the absence of it, is disclosed by marks so plain and concurrent, that a moderate share of intercourse with the person suffices to preclude misapprehension as to the character. I speak of general cases. The actual character of a young man frequently is not easy of investigation. Smoothness of temper, speciousness of manners, outward regard to moral decorum, customary acquiescence in the forms of religion, literary attainments, professional industry, may co-exist with depraved habits, and with unfixed or abominable principles; and may spread over those habits or principles a veil scarcely to be penetrated by common eyes, and for a season impervious even to an attentive inspector. In general, however, there are circumstances which, notwithstanding any ordinary exertion of the art of concealment, open inlets of observation into the interior. A young man acts in some measure before the public. His line of life is known. His companions are known. His proceedings, whether of business or of amusement, are usually connected with those of other men; and in a greater or a less degree are conducted publicly. Hence arise means of observation, sources of inquiry, grounds of judgment.

To gain a complete insight into the character of young women is, on various accounts, a harder task. To pourtray an exact resemblance of the strong features of a man is an effort less trying to the painter than to fix on his canvass the softer undulations and the less prominent lines of the female countenance. The analogy may be extended to the discernment of the mind and the dispositions. The process of fashionable education, operating in the case of young women on less rude materials than in the other sex, produces a greater similarity of general deportment; and, in proportion, arise impediments in the way of discrimination. Nor do feelings of propriety or the usages of polite life allow the same liberty of pressing subjects, in conversation with a young woman, for the purpose of acquiring solid knowledge of her sentiments and frame

for information to the inquirer. And farther; a young woman necessarily follows the routine of the parental family in which she is living: and is guided or controlled by the opinions and habits of her parents in a greater degree than her brothers, who, being stationed in their several professions, are no longer domesticated under their father's roof. Hence the difficulty is increased of ascertaining what is the general tenor of her views and inclinations: and what will probably be the prevailing colour of her character and proceedings, when she shall feel herself removed from such restraints by marriage, and shall be placed at the head of a household of her own.

which I disjoin from all the former, because, though of no trifling effect, it may be regarded as subsisting equally in the youth of either sex the portion, namely, be it what it may, of disguise, intentional or unintentional, spread over the character through the desire of being agreeable. No young woman who is not anxiously vigilant to be "an Israelite indeed, in whom is no guile," will at all times keep herself pure from a tinge of unreal concurrence in sentiments avowed by a person whom she is solicitous to please; from exaggerated approbation of conduct habitual or evidently acceptable to him; and from a variety of small and nameless accommodations calculated to assimilate her in his eyes to himself. In a female who partakes of a designing disposition, the amount of this favourable misrepresentation of herself is frequently found, by subscquent experience, to be very great.

To these obstacles is to be added another,

When we place before us the combined influence of all the circumstances which have been specified as obscuring insight into female character; we shall not be surprised if it is not a rare occurrence that a person of the other sex, after spending some length of time in common society with young women, remains in suspense as to some mental point, which will assuredly have a very important bearing on the domestic happiness of their future husbands. He perceives, to put a possible case, the attractive female to be, like her companions, well bred, accomplished, of good understanding, apparently good humoured, and, in popular language, of good intentions. But all beyond is dim. He has not been able to attain grounds for judging whether she is under the presiding influence of that scriptural piety, which supplies the only rational basis of happiness in matrimonial life. He doubts whether her wishes are formed to seek their gratification in the calm pleasures and quiet duties of domestic retirement: or whether her heart be not in reality devoted, even if in some measure unknowingly to herself, to publicity, to dissipation,

"To glaring show and giddy noise,
The pleasure of the vain,"

to the love of shining and a thirst for admiration. He gazes on the questionable object of

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his welfare and comfort must forbid him to be associated.

"The risk," eager Hope may reply," is not so formidable, even should the young female, settled in married life, prove at first addicted in heart to the world; her situation of itself prompts her to better things. New duties press upon her: a young family calls upon her affections, and takes possession of her thoughts; and she becomes such as you were desirous to ascertain her to be beforehand."-But what if she should not become such? Where, in that case, is comfort? Allow that she perhaps may become such. Is comfort to be staked on the perhaps? Are not examples of women, in whom marriage has not wrought the supposed change, present on every side? Might not it be rationally expected that they would abound? If before marriage to be worldly-minded was to violate duty, was to disregard the decisive declaration, "whosoever will be a friend of the world is the enemy of God," what assurance is there that subsequently to marriage, Christian duty is likely to be fulfilled, that the declaration is likely to be revered? If the new situation introduces new objects of attention, it commonly increases the facility of gratifying antecedent desires. If it raises some fresh impediments, it removes some which existed before. The impediments which it raises are easily pushed aside by the hand of inclination. The children have charming constitutions, and rarely have any thing amiss with them. The boys go to school. The girls are fortunate in an admirable governess. "Some general superintendence on my part," concludes the lady, "will of course keep every thing right, and will require little of my time." The rest she places at the command of her habits and

desires.

If such then be the difficulties of ascertaining the character of young women in the upper classes of society, and such the consequences of those difficulties: what is a young woman to do? These two things. First: to cultivate the modest ingenuousness and transparent simplicity of character, which enables a candid observer, possessed of reasonable opportunities, to discern what the internal dispositions and habitual views really are. condly, to labour, under the grace of God, by the constant study of the scriptures and by the watchful application of them day by day to her own heart and conduct, so to form her character, that it may manifest to such an observer indubitable, and consistent marks of Christian piety; of affections set on things above; and of that "ornament of a meek and quiet spirit which is" indispensable to domestic felicity, and is "in the sight of God of great price."

From the same.
THE MERCY SEAT.
BY THE REV. HUGH STOWELL.

FROM every stormy wind that blows,
From every swelling tide of woes,
There is a calm, a sure retreat,
'Tis found beneath the Merey Seat.

There is a place where Jesus sheds
The oil of gladness on our heads,
A place than all besides more sweet-
It is the blood-bought Mercy Seat.
There is a scene where spirits blend
Where friend holds fellowship with 1
Tho' sunder'd far-by faith they me
Around one common Mercy Seat.

Ah! whither could we flee for aid
When tempted, desolate, dismay'd-
Or how the hosts of hell defeat
Had suffering saints no Mercy Seat
There! there on eagle wing we soar,
And sin and sense seem all no more
And Heaven comes down our souls
And Glory crowns the Mercy Seat.

O let my hand forget her skill,
My tongue be silent, cold and still,
This bounding heart forget to beat
If I forget the Mercy Seat.

From the Imperial Magazine.

ON THE PERNICIOUS INFLUEN
INCONSISTENCIES IN THE

DUCT OF CHRISTIANS.

A CHRISTIAN is a man endued with rit of Christ and who imitates the ex Christ. His heart is under the influend vine grace, and his actions bear the a renewed nature. He is under every obligation to adorn the gospel of God holiness of his life and the purity of his sation. But, it has often happened, tha consistencies of professors have sunk into the dust, and caused the sneer of del and the laugh of the profane, who ways waiting to exclaim, "Aha, so w have it."

In proportion to the elevated rank o consistent professor, so will be the mis creates. A private Christian whose gives "the lie to his creed," does an in Se-ble injury to the cause of religion;-b nister, who preaches the truth, and live the truth, is a sort of moral volcan ing in the midst of his hearers, belchin torrents of noisome and pestilential lava obstruct many in their way to the cross tard many in their advancement in the salvation. The evils he thus effects, bably never be counterbalanced by hi usefulness. It was formerly said, in r to a certain preacher, "when he is in th he should never be allowed to come cause he instructs so well; and when he should never be permitted to re-e cause he lives so badly:"-a part of this applied to some ministers of the pres Without entering into a minute or sy exposure of the subject in hand, I mer a few hints and general remarks:

An unnecessary association with car pany, is not the least inconsistency of pr Christians. We are sometimes force with the ungodly, yet we ought not to

py with them; but there are professors, and men bearing the name and office of ministers, who choose such for their companions: this induces a want of spirituality, and is inseparably connected with a habit of frivolity and love of the world; it creates a want of decision of character, and produces a base temporizing and a vacillating spirit, to accommodate the church of God, and the principles and maxims of the world. It is our duty to be civil and obliging to all, but not to be familiar and friendly with all. If ministers and professors were to reprove the vices of their sinful associates, to warn them of their danger, and to introduce religious and spiritual conversation, their company would not be often courted. But it has often happened, that ministers and professors so forget the dignity of their character, and the holiness of their calling, as to disregard the injunctions of the Bible in reference to this point, and thus they give a tacit countenance to all the profanity of their wicked friends. This becomes worse when the ungodly are made confidants, and still worse when they are made advisers in the management of spiritual concerns. St. Bernard has well said in reference to this subjeet, "not a word of the scriptures; nothing of salvation; but, trifles, toys, and laughter, and words as light as the wind, eat up the time." Christians should imitate the conduct of the disciples in the journey to Emmaus; and conversation respecting a crucified Redeemer would cause our hearts to burn with holy love, and would produce greater enjoyments of religion, and more intimate communion with our God.

Covetousness, is an inconsistency not altogether unknown. Many a Christian who would shudder at the commission of open profanity, is quite contented to have his heart deaf to the calls of humanity, and hardened by the cursed influence of avarice. His prayers are always ready, but his purse is ever closed. He is a stranger to the "luxury of doing good." What can the world think of a Christian who is covetous as Demas? And what does the Bible declare respecting him? It excludes him from heaven, and ranks him with the vilest idolater. Covetousness is like the grave, which never says, "It is enough;"-It is like Solomon's leech, always crying "Give, give." Many feel more anxiety at the loss of a few pounds, than at the loss of the favour of their God. The more the covetous man has, the more he wants. Solomon wisely compares riches to "things which are not,"-they are only a shadow; religion is a substance.

Violence of Temper, is another evil, chargeable on professors. Does this correspond with the meekness of the Christian character? Does it agree with the conduct of Christ? They do not hear the scoffing world exclaim, "where is your gentleness?" Violent tempers produce violent actions. A headstrong disposition and an unrestrained spirit have been the curse and

if religion does nothing for the temper, it does very little for the soul.

Detraction, is also found amongst Christians. Those who are not guilty of evil-speaking and backbiting, often do more injury by base insinuations, than they would by specific accusations and open charges. Connected with this, is a spirit of envy, which will pass by a thousand moral beauties, to expose a single blot. "Cursed is he that smiteth his neighbour secretly." Detraction is generally accompanied with dissimulation, and I know not what can be more awful, than the habit, not only of speaking lies, but of manufacturing of them: "Oh, my soul, come not thou into their secret; into their assembly, mine honour, be not thou united." These evils often proceed from idleness: if these persons were more active in the world and in the church, they would find no time for detraction:-but many Christian congregations are infested with drones.

Want of Love, is a gross inconsistency. Some professors will rend a Christian community, and destroy every particle of affection, rather than abandon a preconceived opinion, or relinquish a favourite maxim. "These things ought not so to be:" We are brethren, and should act as brethren. Our great Exemplar not only preached love in His sermons, and petitioned for it in His prayers, but he practised it in His life;-I would say to every Christian, "Go, and do thou likewise."

There are many other inconsistencies, which I merely mention, such as, light thoughts of the sanctity of the Sabbath-day, absence of family discipline, bad example to servants, neglect of instruction to children and domestics, an undue severity and moroseness of temper, ingratitude for mercies, murmurings under adverse circumstances, pride and conformity to the world, and want of family prayer:-these are not imaginary evils-would to God they were! They are too true, and too frequent: "Tell it not in Gath, publish it not in the streets of Askelon, lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph."

By these inconsistencies the Holy Spirit is grieved, and a disgrace is entailed on our holy religion. We should never forget that the world is, in a certain sense, omniscient in reference to our faults. We are "lights on a hill," and we ought not only to be concerned to shine with steadiness, but with brilliancy. We should not only live above sin, but above the suspicion of it; not only flee from evil, but avoid the very appearance of it. The glory of God, and the advancement of vital godliness, are inseparably connected with the consistency of our conduct. The taunt has often been heard, "What do ye more than others?"-More is expected and more is required. We naturally expect more splendour from the shining of the sun, than from the burning of a candle, and more water from the bursting of a cloud, than from the emptying of a cistern; so, more holiness and

him the worst examples, and he beholds those | whose lives ought to be practical comments on the Bible, trampling its holy precepts under their feet; perhaps buoyed up by a presumptuous hope "that Christ has done all," and that "they are complete in him." Away with such a libel on Christianity. Call it not religioncall it the vile blasphemies of antinomian licentiousness. The eagerness of the young convert is not only checked, and the faith of the genuine believer damped, but religion itself is made the scoff of the profane, and the jest of the alehouse. A sanctimonious appearance, and a canting conversation, will not counterbalance errors in practice: it is not what a man professes, but how he lives, that must decide the reality of his religion. Good works are the only evidence we can offer to the world. Carnal men always decide upon the goodness of religion by the conduct, or rather by the misconduct, of its professors, instead of judging from the principles of the system itself, although they do not reason in the same manner in reference to other concerns. A holy life is the best and most convincing argument for Christianity, and I know not what right those have to imagine that they are Christians, who cannot give this evidence; when our Saviour himself has erected the im

mutable and universal standard," By their fruits ye shall know them."

Dursley, Gloucestershire.

From the Imperial Magazine.

J. G.

AN ANCIENT MANUSCRIPT. Mr. Editor.-Sir, The enclosed beautiful ode is copied from an old manuscript, which some short time since was bequeathed to me by a deceased relation in France. It is on vellum, and consists of four rolls-the breadth of each roll about twelve inches, and the length nearly three feet. Some part, however, is so obliterated as to appear exceedingly ancient, although the character, &c. is judged to be of the thirteenth century; besides which, at the top, greatly ornamented, is written, "Jacobus Dolfre. Ter: die ante Kal. Mar. An. Dom. 124"." There evidently has been another figure, but whether an 8, 3, or 5, cannot be determined. I should be happy if any of your classical readers would be kind enough to inform me, through the medium of your inestimable publication, of what century the Latinity of the ode appears to be? --whether James Dolfre was the author, or only the person to whom dedicated, and if so, whether the author be known, and who he was?

As it is indifferently pointed in the original, I must leave it to your critical readers to determine whether I have pointed it correctly or

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Qui mundum sustentat sanguine fluens Spiritus exquirans perrupit cœlum, Venit ad orbem,-templi findens in du Sanctorum subito perrumpit sanctur Et petras infindit, gravibus et monume Prosilit auctorem nondum deprend Nudat in imo mare-non illic est ; pro Quo nunc Spiritus? nec cis mare,

ter ea

Nec in Cœlo, nec in petris; neque sep Neque manus cædis in templo latitat Tuto Dei latet in clemente sinu morie

Qui mactavit eum morte, fuit de sin Mota metu Tellus,-nam Telluris fuit Effector sceleris-en servatus homo

I have endeavoured to translate would be impossible in simple prose to though not to my own satisfaction;spirit, much less the beauty, of the or

"It is finished-God himself hath

the captive from the law of sin and do

led forth from the shadow and darknes

mortal man. Why are heavy clou atmosphere? He who upholds the wo hath rushed through heaven, and ha bleeding (on the cross.) The inquir on the earth, tears in twain the vail of ple, suddenly bursts through the holy -He cleaves the rocks, and penetrate solemn tombs, yet he apprehends no thor. The sea lies exposed even to t -but the author is not there. Wh shall the spirit fly? The hand of lurks neither on the sea nor under, the rock nor the sepulchre, nor in tl nor in heaven-In the clement bos dying God safely he hides. He who his God was his fellow-was from The earth is moved by fear, for of the daring effector of the wickedne it was saved man!"

From the same. MIDNIGHT HYMN.

BY HANNAH MORE.

WHERE'ER I am, whate'er I see,
Eternal Lord, is full of Thee;
I feel Thee in the gloom of night
I view Thee in the morning light

When care distracts my anxious
Thy grace can every thought co
Thy word can still the troubled h
And peace and confidence impart
If pain invade my broken rest,
Or if corroding griefs molest,
Soon as the Comforter appears,
My sighs are hush'd, and dried m
Thy Wisdom guides, Thy Will
Thy Arm upholds, Thy Power p
With Thee when I at dawn conv
The shadows sink, the clouds dis
Then, as the sun illumes the ski
Oh Sun of righteousness, arise!
Dispel the fogs of mental night,
Being of beings, Light of light!

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