God promises; obey whilst God commands.

That man has no sense of mercy, that wants a sense of duty.

Two duties must run through a Christian's life, like the warp through the woof-blessing and trusting.

Religion is much talked of, but little understood, till the conscience be awakened; then a man knows the worth of a soul, and the want of a Saviour.

Then doth religion flourish in the soul when it knows how to naturalize spiritual things, and to spiritualize natural things.

We may judge of our eternal state by our spiritual state; and of our spiritual state by the delightful and customary actions of our lives.

If we expect to live with Christ in heaven, we must live to him on earth.

We may expect God's protection so long as we keep within God's bounds.

Our opportunities are (like our souls) very precious; but if they are lost, they are irrecoverably

lost.

That preaching that is plain, pure, powerful, and practical, men are apt to dislike.

Religion begins with a knowledge of a man's self, and is perfected with a knowledge of God.

This is a threefold mystery:-a gospel published in the midst of an ungodly world; a little church preserved in the midst of devils; and, a little grace kept alive in the midst of corruptions.

The service of God is the soul's work; and the favour of God is its reward.

A man may be imperfect in his obedience, and yet impartial.

God never fails them that wait for him, nor forsakes them that work for him.

It is a sign of advanced grace, when opinion is swallowed up of religion.

From "The Amulet."

THE HOUR OF PRAYER,

BY MRS. HEMANS.

Child, amidst the flowers at play,
While the red light fades away;

Mother, with thine earnest eye,
Ever following silently;

Father, by the breeze of eve,
Called thy harvest-work to leave:-
Pray! Ere yet the dark hours be,
Lift the heart and bend the knee.
Traveller, in the stranger's land,
Far from thine own household band;
Mourner, haunted by the tone
Of a voice from this world gone ;
Captive, in whose narrow cell
Sunshine hath not leave to dwell;

Sailor, on the darkening sea-
Lift the heart and bend the knee.
Warrior, that from battle won,

Breathest now at set of sun;
Woman, o'er the lowly slain,
Weeping on his burial-plain;
Ye that triumph, ye that sigh,
Kindred by one holy tie;
Heaven's first star alike ye see;—
Lift the heart and bend the knee.

From the same.

THE RESTORATION OF ISRAEL.

BY THE REV. G. CROLY.

"And I heard a voice out of heaven saying, Behold, the tabernacle of God is with men, and he shall dwell with them, and they shall be his people; and God himself shall be with them, and be their God."Rev. xxi. 3.

King of the dead! how long shall sweep
Thy wrath! how long thy outcasts weep'
Two thousand agonizing years
Has Israel steeped her bread in tears;
The vial on her head been poured-
Flight, famine, shame, the scourge, the

The form still marked with many a stain-
Brand of the soil, the scourge, the chain;
The serf of Africk's fiery ground;
The slave, by Indian suns embrowned;
The weary drudges of the oar,
By the swart Arab's poisoned shore,
The gatherings of earth's wildest tract-
On bursts the living cataract!
What strength of man can check its speed!
They come the nation of the Freed.
Who leads the march? Beneath his wheel
Back rolls the sea, the mountains reel;
Before their tread His trump is blown,
Who speaks in thunder, and 'tis done!
King of the dead! Oh not in vain
Was thy long pilgrimage of pain;
Oh, not in vain arose thy prayer,
When press'd the thorn thy temples bare;
Oh! not in vain the voice that cried,
To spare thy madden'd homicide!
Even for this hour thy heart's blood
streamed!

They come !-the host of the redeemed!

What flames upon the distant sky?
'Tis not the comet's sanguine dye,
'Tis not the lightning's quivering spire,
'Tis not the sun's descending fire.
And now, as nearer speeds their march,
Expands the rainbow's mighty arch;
Though there has burst no thunder cloud,
No flash of death the soil has ploughed,
And still ascends before their gaze,
Arch upon arch, the lovely blaze;
Still as the gorgeous clouds unfold,
Rise towers and domes' immortal mould.

Scenes! that the patriarch's vision'd eye
Beheld, and then rejoiced to die ;-
That like the altar's burning coal,
Touched the pale prophet's harp with
soul;

That the throned seraphs long to see,
Now given, thou slave of slaves, to thee!
Whose city this? What potentate
Sits there, the King of time and fate?
Whom glory covers like a robe,
Whose sceptre shakes the solid globe,
Whom shapes of fire and splendour guard?
There sits the man, "whose face was
marred,"

To whom archangels bow the knee-
The weeper in Gethsemane.

Down in the dust, aye, Israel kneel,
For now thy withered heart can feel!
Aye, let thy wan cheek burn like flame,
There sits thy glory and thy shame!

From "Ackerman's Forget Me Not." A DIRGE.

BY THE SAME.

“Earth to earth, and dust to dust!
Here the evil and the just,
Here the youthful and the old,
Here the fearful and the bold,
Here the matron and the maid,
In one silent bed are laid;
Here the vassal and the king
Side by side lie withering;
Here the sword and sceptre rust-
"Earth to earth, and dust to dust!"

Age on age shall roll along
O'er this pate and mighty throng;
Those that wept them, those that weep,
All shall with these sleepers sleep.
Brothers, sisters of the worm,
Summer's sun, or winter's storm,
Song of peace, or battle's roar,
Ne'er shall break their slumbers more.
Death shall keep his sullen trust-
"Earth to earth, and dust to dust!"

But a day is coming fast,
Earth, thy mightiest and thy last,
It shall come in fear and wonder,
Heralded by trump and thunder;
It shall come in strife and toil,
It shall come in blood and spoil,
It shall come in empires' groans,
Burning temples, trampled thrones:
Then, Ambition, rue thy lust!—
"Earth to earth, and dust to dust!"
Then shall come the judgment sign;
In the east the King shall shine;
Flashing from heaven's golden gate,
Thousand thousands round his state;
Spirits with the crown and plume,
Tremble then, thou sullen tomb!
Heaven shall open on our sight,
Earth be turn'd to living light,
Kingdoms of the ransom'd just-
"Earth to earth, and dust to dust ""

Then shall gorgeous as a gem
Shine thy mount, Jerusalem;

Then shall in the desert rise
Fruits of more than Paradise;
Earth by angel feet be trod;
One great garden of her God;
Till are dried the martyr's tears,
Through a glorious thousand years.
Now in hope of Him we trust-
"Earth to earth, and dust to dust"

GION.

Essay III.

learned and unlearned, in the same belief, proves that they do not derive their conviction from a process

Moral Obligation.

(Continued from p. 120.)

That man is under obligation to obey the commands of God, ought to be regarded as a primary element, an established maxim, in moral and theological science. No person can duly comprehend the import of this proposition without perceiving its truth. The assertions of the professed sceptick cannot furnish sufficient evidence to the contrary. A love of singularity may lead some men to argue against the plainest truths. But their conduct contradicts their speculations, and proves that they are governed in their practical judgments by the same fundamental laws and maxims of human belief, by which other men are governed; although, in their philosophical reveries, they affect to call them in question.

But although the reality of our obligation is admitted by all, yet very different accounts have been given of its foundation. By some, our obligation to obey God is represented as being founded in the nature and fitness of things; by others, in a prudential regard to our own welfare; by others, in considerations of general expediency; and by others, in the authority and will of God. Amidst these conflicting accounts it is satisfactory to observe that our obligation is, in all, considered as unquestionable. To deny this would, indeed, evince the most daring impiety, or downright insanity. It is plain, however, that the foundation of moral obligation can be neither remote nor obscure. The concurrence of all descriptions

doubtful speculation. On the contrary, their conviction must be either an original suggestion of the human mind, or the immediate and obvious result of those truths which are known and acknowledged by every man. This consideration, if duly attended to, will, I am persuaded, be sufficient to set aside many of the accounts which have been given of the grounds and reasons of moral obligation. The process of reasoning which they involve, and by which it is supposed the conviction of obligation is primarily suggested, is not sufficiently obvious and conclusive to warrant us in representing it as the means of producing a conviction which is common to all.

Some of the theories which have been mentioned may be afterwards considered more particularly; at present I observe, that our obligation to obey the laws and commands of God, seems evidently to arise from the relation which He sustains to us as our infinitely glorious Creator, Preserver and Benefactor; and consequently our conviction of obligation must arise from a perception of this relation.

The works and dispensations of God manifest his perfection and glory. An attentive and enlightened survey of the works of creation, a diligent observation of the proceedings of Providence, and, above all, a wise employment of the advantages furnished by the scriptures, must convince us that his nature is incomprehensible, and infinitely glorious; the fountain and ultimate standard of all perfection; and that whatever excellences may be found in his creatures are but faint representations of the eternal

and independent excellence of his being. We may be assured that it is not in our power to form a conception of any real perfection, which does not belong to the Divine nature, in a degree and manner infinitely exceeding our conceptions. Every attribute of mind which can be regarded as the proper object of esteem, love and reverence, must be ascribed to him, and without any of those limitations or imperfections which belong to all created natures.

It is sometimes said that God has manifested all his glory in the works of nature, and in the holy scriptures; that the law which he has given is a perfect transcript of his moral character; with other language of a similar import. I have no hesitation in pronouncing language of this kind to be rash and presumptuous. It is certainly hazardous to make assertions apparently limiting the nature and attributes of our Maker. His essential glory is infinite; it can therefore be comprehended only by a mind of infinite understanding. But the knowledge of his glory which he is pleased to communicate to his creatures, must, like their capacity, be limited. Besides, the display which is made of the Divine perfections to different rational beings, must be very different, both in regard to its extent, and the number of its objects. The capacity of one man is much greater, and his opportunities of information on this, as well as on other subjects, much more favourable than those of another man. And surely it cannot be doubted that the exhibition which is made of the glory of God to one order of his creatures, is, in many respects, different, and very superior to that which is made to another; corresponding to their different powers of comprehension, and to the peculiar circumstances in which they are placed.

That the precepts of the moral

law are agreeable to the holy nature of God is true; but this affords no warrant to represent them as a full and adequate exhibition or transcript of his holiness. A little reflection will convince us that the peculiar character and extent of the manifestation which they afford of the Divine moral excellence, are determined by the nature and relations of those to whom they are addressed, and to which they are necessarily adapted.

It does not appear that mere excellence of nature, however exalted, confers authority upon any being, to require obedience of those who are not dependent on him, and who receive nothing from him; and on the other hand, those who are not dependent, and who receive nothing, can be under no obligation to obedience. These conclusions seem to be agreeable to the common understanding of mankind, and to be suggested by the constitution of human affairs. It is not any superiority of nature or excellence which confers authority upon the parent, the master, or the ruler. It is evidently the relation which exists between the parent and the child, between the master and the servant, and between the ruler and the subject, which confers authority on the former, and imposes obligation on the latter respectively. The child is dependant on the parent for support, protection, instruction and comfort; from this dependence results the obligation of the child, according to the appointment of God, to obey the commands of the parent. Similar remarks are applicable to the other relations which I have mentioned. In all cases, dependance seems indispensable to obligation; and it also appears, that the nature and extent of the obligation will correspond to the nature and extent of the dependance on which it is founded.

Our dependance upon God is absolute and unlimited. It is differ

ent in its nature, and infinitely more complete and perfect than any dependance which can be found of one creature upon another. We receive but little from any of our fellow creatures, compared with what we receive from the Father of our spirits, and the former of our bodies; the God in whom we live and move and have our being. We are dependent upon him for our existence, our endowments, and all our capacities and opportunities of enjoyment. We have nothing, and we can have nothing, for which we are not dependant on his bounty. Our own exertions, and the agency of our brethren, may be the means by which many of the benefits of life are obtained; yet it must be acknowledged that He is the fountain from which they all proceed. Every good gift and every perfect gift is from above, and cometh down from the Father of light. The Divine bounty and favour are to be acknowledged in those benefits and enjoyments which are procured according to the ordinary course of events, no less than if they were bestowed upon us immediately by miraculous interposition. Our folly and ingratitude are equally conspicuous, if the constancy and uniformity of his benefits prevent us from perceiving his operation; and our consequent obligation of serving and glorifying him with all the powers he has conferred on us.

From what has been said it will appear, that the instances which are found among men of authority on the one part, and of obligation on the other, are necessarily but partial and inadequate representations of the supreme and absolute authority of our Maker; and of the unlimited obligation under which all are laid to him. They serve, however, the important purpose, according to the nature of the human understanding, and the circumstances of our early existence, to prepare our minds for appre

hending and duly estimating our obligation to our Father in heaven, our divine Lord and Master.

Although it is not the manner of the scriptures formally to state or discuss abstract questions, yet the principles I have advanced are proceeded upon, as self-evident and incontrovertible. "Hear, O heavens, and give ear, O earth; for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. A son honoureth his father, and a servant his master: if then I be a Father, where is mine honour? and if I be a Master, where is my fear? saith the Lord of hosts." If, therefore, it be judged reasonable and right that a son should honour and obey his father, a servant his master, and a subject his ruler, will it not be evident to all, that creatures are under obligation to honour and obey their glorious Creator, the God in whose hand their breath is, and whose are all their ways?

There are some perhaps who would choose to state the matter a little differently, thinking it more correct to say that our obligations to obey the commands of God result from the infinite perfection of his nature; and from his relation to us as our Creator and Benefactor. I have no other objection to this statement, than that the former consideration seems necessarily to be included in the latter. His relation to us, as our Creator and Preserver, essentially involves the idea of the infinite glory and excellence of his nature. It seems therefore more strictly logical, to represent our obligation to be founded simply upon the relation which we sustain to our Maker; as a correct understanding of that relation necessarily implies a consideration of his transcendent excellence.

The language of those, who represent the authority and will of God as the foundation of moral obligation, is much nearer the truth,