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Rest is not quitting the busy career;
'Tis the brook's motion, clear without strife, Fleeing to ocean after its life.
Deeper devotion nowhere hath knelt;
"Tis loving and serving the highest and best ; 'Tis onward ! unswerving—and that is true rest.
VANITAS! VANITATUM VANITAS!
I've set my heart upon nothing, you see :
These mouldy lees of wine.
I set my heart at first upon wealth :
Hurrah! And bartered away my peace and my health :
But ah ! The slippery change went about like air, And when I had clutched me a handful here
Away it went there.
I set my heart upon woman next :
The Best was not easily got.
I set my heart upon travels grand;
Naught seemed to be just the thing it shouldMost comfortless beds and indifferent food !
My tastes misunderstood !
I set my heart upon sounding fame :
Their very worst friend was I.
And then I set my heart upon war :
Hurrah! We gained some battles with eclat:
Hurrah! We troubled the foe with sword and flameAnd some of our friends quite fared the same.
I lost a leg for fame.
Now I've set my heart upon nothing, you see :
- Translation from GOETHE. DWIGHT, TIMOTHY, an American clergyman and teacher, born at Northampton, Mass., May 14, 1752; died at New Haven, Conn., January 11, 1817. His mother was a daughter of Jonathan Edwards. At the age of thirteen he was admitted to Yale College, graduated in 1769, and two years afterward became a tutor in the college. He retained this position for six years. In 1777 he was licensed to preach, and in the same year became a chaplain in the American army. In 1783 he was ordained minister at Greenfield, Conn., where he also successfully conducted an academy. In 1795 he was elected President of Yale College, and Professor of Divinity. He remained at the head of the college until his death, twenty-one years later. His poem, Columbia, written about 1778, while serving as chaplain in the army, was very popular at the time. His other works are, The History, Eloquence, and Poetry of the Bible, an address (1772); The Conquest of Canaan, an epic poem (1785); Greenfield Hill, a poem (1794); Theology Explained and Defended (1818), consisting of 173 sermons; and Travels in New England and New York, a series of letters written during his college vacations, and published in 1821. He also published a large number of separate sermons.
1. Columbia, Columbia, to glory arise, The queen of the world, and the child of the skies !
Thy genius commands thee ; with rapture behold,
To conquest and slaughter, let Europe aspire :
III. Fair Science her gates to thy sons shall unbar, And the east see thy morn hide the beams of her star. New bards, and new sages, unrivalled shall soar To fame unextinguish'd when time is no more ; To thee, the last refuge of virtue design'd, Shall fly from all nations the best of mankind; Here, grateful to heaven, with transport shall bring Their incense, more fragrant than odors of spring.
Thus, as down a lone valley, with cedars o'erspread,
THE IMMUTABILITY OF GOD. By his Immutability, God is possessed of immeasur. able dignity and greatness; and fitted to be entirely feared, loved, honored, and obeyed, by all his rational
creatures. The humble and imperfect dignity of created beings is entirely dependent for existence on stability of character. Infinite dignity cannot belong to a character which is not literally unchangeable. Created dignity is completely destroyed by fickleness: the least mutabil. ity would destroy that which is uncreated. The least possible change will be a change from perfection to imperfection ; a change infinite in itself, and infinitely for the worse. God, if changed at all, would cease to be God, and sink down from his infinite exaltation of being and character toward the humble level of imperfect creatures. How differently, in this case, would his nature, his laws, his designs, and his government appear to us! Were the least change to commence, who can divine its consequences, or foresee their progress and their end? Who can conjecture what would be its influence on his character, his designs, or his conduct ? Who can foretell the effects which it would produce on the empire which he has created, and on the innumerable beings by which it is inhabited ? Who does not see, at a glance, that God could no longer be regarded with that voluntary and supreme veneration, now so confessedly his due, because he had descended from his own infinite dignity, and was no longer decked with majesty and excellency, nor arrayed in glory and beauty ? Who does not feel, that a serious apprehension of such a change would diffuse an alarm through all virtuous beings, and carry terror and amazement to the most distant regions of the universe ?
By his Immutability, God is qualified to form, and to pursue, one great plan of Creation and Providence : one harmonious scheme of boundless good; and to carry on a perfect system, in a perfect manner, without variableness or shadow of turning. An Immutable God, only, can be expected to do that, and nothing bụt that, which is supremely right and desirable ; to make every part of his great work exactly what it ought to be; and to constitute of all the parts a perfect whole. In this immense work one character is thus everywhere displayed; one God; one Ruler; one Son of Righteousness, enlightening, warming, and quickening the innumerable beings, of which it is composed. Diversities