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delivered from unreasonable and wicked men: for all men have not faith.

BURIAL OF THE DEAD.

"And when the Lord saw her, he had compassion on her, and said unto her, Weep not. And he came and touched the bier; and they that bare him stood still. And he said, Young man, I say unto thee, Arise."-St. Luke, vii. 13, 14.

Who says, the wan autumnal sun

Beams with too faint a smile
To light up nature's face again,
And, though the year be on the wane,
With thoughts of spring the hearts be-
guile?

Waft him, thou soft September breeze,
And gently lay him down
Within some circling woodland wall,
Where bright leaves redd'ning ere they
fall,

Wave gaily o'er the waters brown.

And let some graceful arch be there
With wreathed mulleins proud,
With burnished ivy for its screen,
And moss, that grows as fresh and green
As though beneath an April cloud.

Who says the widow's heart must break,
The childless mother sink?
A kinder, truer voice I hear,
Which even beside that mournful bier
Whence parents' eyes would hopeless
shrink,

Bids weep no more-Oh heart bereft,

How strange, to thee, that sound!
A widow o'er her only son,
Feeling more bitterly alone

For friends that press officious round.

Yet is the voice of comfort heard,

For CHRIST hath touch'd the bierThe bearers wait with wondering eye, The swelling bosom dares not sigh,

But all is still, 'twixt hope and fear. Even such an awful soothing calm We sometimes see alight On Christian mourners, while they wait In silence by some Church-yard gate, Their summons to the holy rite.

And such the tones of love, which break The stillness of that hour,

Quelling the imbitter'd spirit's strife"THE RESURRECTION AND THE LIFE,

"AM I BELIEVE, AND DIE NO MORE." Unchanged that voice-and though not yet

The dead sit up and speak, Answering its call; we gladlier rest Our darlings on earth's quiet breast, And our hearts feel they must not break.

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Far better they should sleep awhile
Within the Church's shade,
Nor wake until, new heaven, new earth,
Meet for their new immortal birth,

For their abiding place be made,

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Than wander back to life, and lean
On our frail love once more.
"Tis sweet, as year by year we lose
Friends out of sight, in faith to muse

How grows in Paradise our store.
Then pass, ye mourners, cheerly on,

Through prayer unto the tomb, Still, as ye watch life's falling leaf, Gathering from every loss and grief, Hope of new spring and endless home.

Then cheerly to your work again

With hearts new braced and set To run, untired, love's blessed race, As meet for those, who face to face Over the grave their Lord have met. KEBLE.

ESSAY VI.

Miscellaneous.

THE RETURN OF MAN TO THE GAR-
DEN.

"Thou shalt be with me in Paradise."
"And lo, an olive leaf was in her mouth."

Tully always spoke of the lessons and language of Plato as divine. He who searched out the neglected tomb of Archimedes, could not have been insensible to

the charm of philosophy. But if Plato be entitled to veneration, we cannot release men from strong obligations of reverence for the name of Milton. In his day, strong passions agitated England, and in his meridian life, his course seemed to lie along the lines of the torrid zone. He gradually receded from a fierce tropical influence, till we find him, in the evening of life,

unshaken, indeed, in his integrity, but looking more dispassionately on all around. He set himself to compose a lasting song. The light of the body is the eye, but this light was stricken away. He was neglected by the reigning party, lightly esteemed by courtiers, and well nigh forsaken by all the world. But who cares now for the vulgar greatness, and voluptu

ous court of the Second Charles? Whilst he was leaning on the arm of pleasure, Milton was traversing the walks of Paradise, and the moons of Eden were investing him with their peerless light. At his feet, his daughters waited for the strains of melody which broke from his impassioned lips. He finished his work, but even then his task was not done; for a friend said to him, "what hast thou to say of Paradise Regained?"

We have seen that man was driven away from Eden, but is there no way of return? Are its gates forever closed, and is there no olive leaf plucked by its Almighty Planter? A possibility of return has been effected for us, by him who said "This day shalt thou be with me in Paradise." He here se

lected an individual guilty of atrocious crimes, on whom to bestow the grace of repentance, and the beatitude of heaven. By this we are taught, that all who desire to return, however profound their guilt, may come back to Eden. But in going we must pass by the interment of him whose death is our life. His temples waxed pale in anguish, that ours might be crowned by our omniscient Judge. In returning, the courtier and the peasant must alike pass by this man of sorrows. A courtier,* in his pilgrimage by the cross, sung this pilgrim's song: "No hallow'd oils, no gums I need, No new born drams of purging fire,

* Sir Henry Wootton.

One rosy drop from David's seed,
Was worlds of seas to quench thine ire:
Oh, precious ransom, which once paid,

That consummatum est was said."

The restoration of the world, is a theme more pleasing than its fall. All who live in the world, must, to a certain extent, be acquainted with its evils, both natural and moral. The earthquake sinks the proud city. Its towers disappear in a moment, from the beholder's eye; or time more gradually brings on decay. Already have Carthage, Persepolis, and Thebes, and Nineveh, gone to ruin beneath its resistless touch. The volcanic mountain overwhelms the fertile plain, and the city by which it is graced. At times the sea bursts its appointed barriers, carrying desolation into adjacent islands. Famine stalks abroad at noonday, and pestilence roves about in darkness; war sounds its trump, and thousands flock to the house of death. But when we descend to the inferior orders of creation, we may ask, with the inspired king of Israel, "as to these sheep, lo, what have they done," that their plaintive death song should be heard

from

every field of animated existence? why weave such a heavy chain, around the neck of brute unconsciousness? The sin of man is the cause of all. But let us inquire in what sense this fallen world has been restored. It has been restored to the possession of "Of Jomany temporal mercies. seph, he said, Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and for the precious things put forth by the moon, and for the chief things of the ancient mountains, and for the precious things of the lasting hills." The greatness of our temporal mercies, we can scarcely know, unless, in the place of them, we were afflicted by so many opposite evils.

In addition to this, the stability of the earth, is secured by express promise. The world once perished by water, but it shall perish by water no more. Our Creator places his token in the cloud. He bends in our sight the graceful arches of the rainbow. The hills look all brilliant to the eye, and every form of beauty is pictured in the flowing stream.

Further, the world is so far restored, that a source is opened, whence all our woes may be alleviated. "The whole creation groaneth and travaileth in pain;" but Paul was employed in directing the attention of men to the proper sources of consolation. Christianity adds greatly to the comforts of the poor. Whilst philosophers have done much to enlighten the minds of the wealthy, our Saviour addressed himself principally, to the neglected orders of the people. We justly regard death as a great evil, but its sting can be drawn by Christian consolations. A philosopher like Socrates may die with composure, or an Indian chieftain may die with sternness, but we need not call on the chieftains of Christianity to test its power over death. They are sometimes found among its obscurest disciples.*

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The world, too, is so far restored, that a system is put into operation by which the earth is to undergo a complete moral change. Christianity has hitherto had only a partial sway over the passions of men. Still, the good it has done, cannot be calculated. Unless we could tell what crimes its influence may have prevented, or what unseen odorous deeds it may have origina

*Legh Richmond, in the Dairyman's Daughter and Little Jane, shows how consoling Christianity is to the poor. To these might be added a thousand instances published by Tract Societies. See also the Shepherd of Salisbury Plain, by H. More, of Barley Wood.

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ted, or count the myriads it has safely conveyed to Heaven, we are scarcely prepared to do justice to the importance of the Christian system. But there is a period pointed out in prophecy, when its trophies shall be numberless.

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Let us now consider, for a moment, how the world was restored. Had it been restored without some sublime process on the part of its Maker, the evils of transgression would not have appeared sufficiently profound in our estimation. For this reason, the development of Christianity was gradual. The first promise was a beam, which eventually accumulated to a volume of light. The whole system of Jewish rites was an increase of this light.* These rites were all set aside, when our Saviour was found in fashion as a man. To this Saviour, the government of the world has been committed. There is something captivating to the pious mind, in the theory that the world of nature is but the shadowing forth of spiritual objects. This theory has been countenanced by some distinguished scholars. Among them are Parkhurst, Rev. Wm. Jones, and Bishop Horne. Somewhat allied to the feelings inspired by this theory, are the feelings inspired by the theory that all this world is cómmitted into the hands of a mediatorial Governor, This Mediator was the atoning agent by whose merits the world has been restored. The atonement was an emanation of divine mercy. The divine justice had just as much of eternity about it as the divine mercy. The divine mercy was a fountain sealed up, till some agent should place a key in the hand of Divine Justice, by which the foun

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*The reader may see the types amply explained in Lightfoot's Hore Talmudicæ, Faber's Horæ Mosaicæ, Paxton's Illustration's, Brown's Jewish Antiquities, or Jennings and M'Ewen on the Types.

tain should be unlocked, and then the stream of this fountain becomes to thirsty man,

"Sweet as the streamlet's limpid lapse To the sun brown'd Arab's lip."

To all that the Redeemer has done to restore the world, must be added the purifying influences of the Spirit. It is his office to enlighten the mind, to awaken the conscience, and renew the heart. In all renewed hearts he plants and fosters the germ of grace, and all his operations upon the heart are beautiful, beyond the power of words to express. Now he breaks the chains of the captive mourner, or expands the heart into philanthropic emotions, or at times kindles a blazing fire of love, in the furnace of the soul. It is the office of the Spirit to interpret the scriptures to the spiritual understand ing of those who read them. When the scriptures are largely used, the restoration of the world is going on apace. The Waldenses have taught us a lesson in past ages, of the value of the scriptures. They were hunted down by power, over the mountains and among the valleys of Italy.

"E'en in the lowly, rural vale,

Truth, weeping, tells the mournful tale." But the dove, that once beautified the person of their Saviour, shed meekness over their hearts. Their light as a people, is nearly extinguished, but the light of the Scriptures, is inextinguishable, and it will shine brighter and brighter, when that sun shall rise which will gild the earth for the long space of a thousand years.

If the world be restored, then ought we to partake in that restoration. If a lost world has been found again, how promptly ought we to seek its finder. Of what avail will it be that new light should be given to the earth, unless that light shine into our hearts? What signifies the bend

ing harvest, if there be no reapers, or what signifies plenty, if there be none who feel their wants.

Our Saviour has provided for leading this world, so long astray, back to the universal fold. He has given us many privileges, and many mercies. He has planted his church in the world, and sent us Sabbaths that steal over our heads with a delicious influence. He now holds out the olive leaf of reconciliation, and if we embrace the offer, he will say to each of us at the hour of death, "This day thou shalt be with me in Paradise.'

MENTAL SCIENCE.

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Radical Principles brought to the Test of Revelation.

In resuming the discussion of this subject, we owe our readers an apology for the delay and long interruption of our numbers. Want of health has been the sole cause

of the interruption.

We now begin with an examination of the radical principles, mentioned in the close of our last number-It is this, the mind has three distinct faculties, which we have called understanding, heart, and will.

Before we proceed to examine several passages of the Scriptures in detail, one general remark deserves consideration. The supposition that God has made a revelation to men, necessarily involves the position, and the general tenor of the Scriptures establish its truth incontrovertibly, that if God speaks to men, it must be on the ground that they are capable of intelligence, or knowing something of what he says. The supposition also involves a capability of feeling, or being impressed with the apprehended communication, else the communication is useless: and if any good result is to be obtained, men must be capable of acting under the influence of feeling and

inducements. This may be thought by some a priori reasoning, and not inductive. But we have a right to use this argument, if we have ascertained a fact, which is implied in the supposition of a revelation from God to men. Need any thing more be added, to show that the implication is all contained in the fact of a revelation to mind? Would not the idea of a revelation to men, incapable of understanding, feeling, or acting, be absurd? Nothing can be more plain. Now if the facts, that men are capable of knowing, feeling, and acting, are proved by this general argument, the only remaining step in the argument is to show that the facts prove the mind to have these distinct faculties. This we think is plain without any further illustration.

But it may be important to examine the manner in which these faculties are recognised in the documents of revelation. We wish to proceed on sure ground, and ascertain the truth as it is contained in the sacred pages; also to learn as definitely as practicable, the correspondence of facts in philosophy with those of revelation.

When we look into the sacred documents, to ascertain what is said, which expresses or implies the faculties or capabilities of mind, we shall find the passages so full and numerous, that a selection will be difficult. We request, therefore, the reader, after he shall attend to the examples which we shall adduce, to bear this thought in mind while reading the Bible, that he may be able to test its cor

rectness.

Take now the faculty of understanding, and inquire, what saith the Scriptures on this subject? Here we have all those passages and expressions which ascribe knowledge to men-all those which command them to acquire knowledge all those which reproach them for neglecting its acquisition Ch. Adv.-VOL. X.

all those which describe or furnish the means of teaching men intelligence, which, it will be readily perceived, are very numerous; and all of them necessarily imply a capacity for knowing. This is what we mean, and what we have explained, as the faculty of understanding. Here let it be asked and the question pondered well, if men have no faculty of knowing, why should they be taught? Why else should God, their Maker, teach them?

We are well aware that the terms knowledge, understanding, intelligence, and others which imply them, are variously used in the English translation of the Scriptures, but this will by no means prove that they have no defined meaning. The same remark is true of the Hebrew and Greek words which are translated by these terms. Understanding has several significations in the Bible. Sometimes it means a faculty employed in obtaining knowledge, as Prov. iii. 5. "Lean not unto thine own understanding." Prov.xix. 25. "Reprove one that hath understanding"-also Prov. xxx. 2. "And have not the understanding of a man." Isaiah xxix. 14. "The understanding of their prudent men shall be hid." Luke xxiv. 45. "Then opened he (Christ) their understanding"-and Eph. iv. 18. "Having the understanding darkened.". Sometimes it is used for the exercise of the faculty, or the actual process of acquiring knowledge, as 1 Kings vii. 14. "Filled with wisdom and understanding." Ps. cxix. 104. "Through thy precepts I get understanding" Prov. iii. 13. "Happy is the man that getteth understanding." Sometimes it is used for knowledge acquired, as Luke i. 3. "Having had perfect understanding of all things, &c." 1 Cor. i. 19. "and will bring to nothing the understanding of the prudent." It is sometimes used for all the 3 Q

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