THE GRAVE-YARD OF DERRY.

"Would the bones of the Protestants of Derry lie worse because those of old Mrs. Cathcart lay among them?'

(Vide O'Connell's Speech on Sir R. Bateson's motion.)

No, scoffer! the bones of the true and the brave
Would welcome her dust to their Protestant grave,
And, peacefully mouldering where nobly they died,
Would bid a poor sister repose by their side.
Oh, had we but guarded their sacred bequest
With half the devotion that glowed in their breast,
How oft would yon heaven ope its portals of gold
To lost ones, now wandering afar from the fold!
What marshall'd those heroes in dauntless array,
To bide the fierce onset and brave the wild fray—
Unflinching to gaze on the home-wreck-the strife
Of famine, sword, pestilence, warring with life
Where life was the light of their bosoms-the breath
Of beauty, age, tenderness, gasping in death-
The mother, the sister, the infant, the bride :—
What nerved them, when these in mute agonies died,
To guard the poor shells of their dwellings, that stood
Like storm-riven rocks in an ocean of blood?
Oh say, thou false tongue, was it rancour that fed
That beacon of hope when all joyance was fled?
Oh say, was it hatred that humbled them there
At the footstool of God in that temple of prayer?
And when life's ebbing pulses no longer could play,
When, famished, they sank on this pillowing clay,
Did curses of wrath wing the fast-failing breath,
And enmity darken the visage of death?

No! caught from the day-spring that sparkles above,
Was the zeal of our fathers—their spirit was love!
Not even thy scornings can brighten their fame,
Not e'en thy revilings add praise to their name ;
Nor insult, nor outrage can deeper endear
This spot for the dust of our martyrs is here.
The temple they cherish'd still hallows the ground—
In death, as in life, they are girding it round;
And we, as we pace the loved precincts, can feel
The boundings of hope and the kindlings of zeal;
And faith will exultingly take up the strain,
Defenders of Derry! ye died not in vain!
On the lowly abodes of yon vallies and hills
Even now the soft dew of the gospel distils ;
There, slowly but surely, dawns out the fair day,
The fetters of darkness are melting away;
The Lord will arise in his glory-the sound
Of peace and salvation shall echo around;
And, like the vain pageant that dimly moved on,
Polluted this scene for an hour, and is gone,
The plague-spot of Erin shall vex her no more:
The days of thy mourning, sweet isle! shall be o'er.
Thy children of God shall be taught, and each string
Of thy wild harp shall thrill to the praise of thy King.
And they who would erringly kindle the breath
Of wrath, by invading this region of death,
Oh! they will press onward in brotherly strife
With us to inherit the regions of life;

And then, while they ponder in awe-stricken thought,
On mercies renewed and deliverance wrought,
With lip and with heart they'll re-echo our strain,
• Defenders of Derry! ye died not in vain.'

April 5, 1838.

CHARLOTTE ELIZABETH.

ON THE GENERAL RESURRECTION.

Genesis i. 26.

"And God said, Let us make man in our image, after our likeness.” As God created man perfect, it is probable that all his other creations were full made and perfect also, though accomplished in the period of one day each. "And the evening and the morning were that day.” So likewise if geologists were able to prove that millions of millions of years were necessary for the formation of the different strata of the earth, it is the more incumbent on us to ascribe glory to God, who accomplishes such great things by a single "Be."

"Let us make." He speaks to those who have the power of creating, and who must therefore be equal to him in the Godhead.

The early Christians regarded this as a plain intimation of the Trinity in Unity. Epiphanius says, 'Adam was formed by the hand of the Father and the Son, and the Holy Ghost: as all the faithful believe.' St. Barnabas and St. Chrysostom also speak See St. John i. 1—3. Genesis xi. 7.

in like manner. Isaiah vi. 8.

This expres

"In our image, after our likeness." sion might be very well passed over with the general remark, that it refers to "the image of righteousness and true holiness." But as the doubt may probably occur to the mind of every one on first reading the

passage, whether it does not also refer to the image of appearance: we will proceed to examine different passages that seem to have any connection with such opinion, though we must do so with the greatest humility and reverence, and without in the least asserting it to be orthodox, or even our opinion; for nothing more can be known of the attributes of God, the Trinity in Unity, than has been revealed by God himself, till that great day of the Lord shall come, when we shall see God face to face."

Any assertion, therefore, beyond this knowledge must be the greatest impiety.

God's nature is above our understanding. God is an essence, and diffused everywhere; we cannot, therefore, suppose him to be limited to a body; yet he may assume an appearance, in compassion to the weakness of our minds, on the occasions of his revelations. Thus, though the Holy Ghost, being God, is a Spirit, and diffused everywhere, yet he has assumed a shape to the eyes of men, viz. as a dove. Matt. iii. 16. Mark i. 10. Luke iii. 22. And as a cloven tongue, Acts ii. 3.

But these appearances may be said to represent the gift rather than the giver. Though the likeness and image of God is often spoken of in the holy scriptures, yet the passages are never so worded that the literal signification must be the accepted one. They are consequently all taken figuratively, referring to the qualities of the mind and heart, as in the following texts: Gen. v. 3. Eph. iv. 24. Col. iii. 10. It is repeatedly asserted in the New Testament, that "no man hath seen God at any time." John i. 18. vi. 46. I John iv. 12. And though the following texts seem to contradict this, it must be remembered

that they were intended to refute the opinion of those who supposed that the divinity of God the Father was superior to that of Christ. Matt. xi. 27. Luke x. 22. John xii. 45. xiv. 7-9.

The following texts speak perhaps more strongly to the literal meaning of the passage, "No man hath seen God at any time:" viz. John v. 37. Deut. iv. 12. 1 Timothy vi. 16.

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In the first chapter of the epistle to the Hebrews, the third verse, Christ is spoken of as the express image of God's person."

In the glorious transfiguration of Christ with Moses and Elias, St. Mark testifies, together with St. Matthew and St. Luke, that his raiment shone as the light;" and St. Luke adds, "that the fashion of his countenance was altered;" and St. Matthew, that "his face did shine as the sun." Matt. xvii. 2. Mark ix. 3. Luke ix. 29-33. This has been considered by some as a representation of the appearance of the just when made perfect. Dr. Macknight supposes, from St. Peter's expression, “Let us make here three tabernacles," that he considered that Jesus had now assumed his proper dignity, and that the kingdom was at length commenced. Finally, reference is made to the general resurrection and entrance into eternal life.

"For now we see through a glass darkly, but then face to face; now I know in part, but then shall I know, even as also I am known." St. Paul, 1 Cor. xiii. 12.

Beloved, now, are we the sons of God, and it doth not yet appear what we shall be; but we know that when he shall appear we shall be like him, for we shall see him as he is." I John iii. 2.