1103 Reply to Remarks on Passages of Scripture. But when a lofty theme demands He sings Philanthropy sublime! May not an humbler Muse presume Who raise the author's drooping hopes, Who form'd the noble, gen'rous plan, And shield from want the hoary bard! This claims the song of grateful praise! And ev'ry vet'ry of a Muse Will strive the grateful song to raise. Permit the humblest of the train The ardent feelings to impart, Which mingle with the crimson tide That warms a sympathizing heart,-A heart that in prosperity Enjoy'd the lux'ry to bestow,Now in adversity's cold eye No longer can that rapture know. THE POET's LAST SONG. Oh! let me lie within the sound 1104 them to be highly inconsistent with the plain meaning of those passages, the insertion of the following remarks upon them will much oblige Bilston, Staffordshire. Your's, J. D. B. I consider the eternal election of the people of God to be the effect of sovereign grace; and this view of the subject is, I think, scriptural, and consonant with reason. This, the following remarks on the substance of the article signed Z. above referred to, will, I think, serve to illustrate. 1. Z. asserts, that "Eternal election is not only unscriptural, but absurd," and adduces an argument in proof, viz. that there can be no election till the objects exist. This is an assertion which, I think, (at least with regard to God) cannot be proved, for God, in the language of scripture, is said to foreknow, Rom. viii. 29: and as God is said to be from everlasting to everlasting, Psalm xc. 2. all events are known to him. Whatever was to transpire in the order of time, was known to God; and in the election of his people it is said, whom he did foreknow, them he did predestinate, and Of some smooth brook, that, murmuring by, this speaks of a foreknowledge of Shall give to all the scene around The softest minstrelsy. And as a curtain round this bed I wish to have a weeping willow :- No! dust as soft as down will be ; And soon as twilight hour is run, There let not art with nature strive; Till rude winds blow, And nip them, and they droop and die ;- them; and this knowledge must of course extend to them individually, or it could not be perfect; which is, speaking in regard to God, little short of blasphemy. And the eternal election of the people of God, is, with so wise, so intelligent, and so infinite a being, a matter of no great difficulty, but every way agreeable to the nature of Deity. The scripture always speaks of God, in relation to his people, as manifesting a permanent regard-I have loved thee with an everlasting love; and as a fruit of this love-I have with loving-kindness drawn thee. Again, they are spoken of as beingpredestinated to be conformed to the image of his Son; which is manifested by the eternal Spirit, whose office it is, in time, when they exist, to reveal their darkness, blindness, &c. and lead them to God through Christ: and the image of God being impressed upon their souls, they perfect holiness in the fear of God, being-the called according to his purpose. 2. "According to Calvinism, the redeemed are as much entitled to the appellation elect, before conversion, as after it." I answer, No! because, 1105 Reflections on the Reigns of Great Monarchs. ACCORDING TO CALVINISM, there is no difference between them and the reprobate in themselves. They are without hope, and without God in the world, till God calls them and makes known his eternal love and purpose to them, through the medium of the same divine agent, above referred to: then they manifest that their election is of God, by believing on Jesus, and trusting in him for salvation; therefore the phrase "elect sinners," is perfect non sense. 3. In the four following propositions your correspondent Z. mistakes, respecting the circumstances which characterize the people of God. He refers in those passages to them before conversion, whereas those passages speak of them after conversion, which makes a material difference. Their dispositions of mind are enmity to God, are not subject to the law of God, neither indeed can be, i. e. in that state of nature; but they are turned from darkness to light, from the power of satan to God, and then these texts speak of them by describing their state, and they can have no reference to them before. 4. "The elect are exhorted to make firm their election. This the Apostle exhorts them to do, that they deceive not themselves, by calling themselves elect, when they are not; but be sure their election is of God, and not deceive others, nor their own souls, by an empty profession, without the witnessing Spirit that they are the children of God. 5. God has chosen his people from the beginning, i. e. before all time; so we understand many other passages in the word of God, which refer to the displays of divine compassion, in the bosom of the Eternal Three towards fallen man. Thus, for instance, John i. 1. In the beginning was the Word, &c. We might infer with the same propriety, that the divine Word, Jesus Christ, had no existence till his coming in the flesh, or the beginning of that dispensation which he ushered in:a sentiment, that none who read the scriptures with candour and attention, would ever admit, but consider erroneous, and flagrantly absurd. 6. Receiving the expression in Eph. i. 4. in the sense in which Z. does, it cannot at all invalidate the meaning of the text. I grant the Greek preposition ev, is frequently translated by 1106 or through, as well as in. Admitting this translation, the sense is the same, and means that God has chosen us, by or through him, i. e. Christ. As his atonement was accepted by God the Father, he engaged by this means to save those that were the objects of his eternal love; therefore we are chosen in, by, or through Christ (which you please) from before the foundation of the world. And, further, Christ is said to be the Lamb slain before the foundation of the world, Rev. xiii. 8. This sacrifice, which he offered of himself to the Father, was accepted. Thus in the mind of Deity, the act was accomplished; and thus it is represented in Psalm xl. 7. This sacrifice being thus determined on by the triune God in their purpose of grace to man, exhibits to us, the justification of the phrase "slain from before the foundation of the world." Finally, (for I am really tired of following such shameful perversions and absurd reasonings,) there is no contradiction in the sacred scriptures to the doctrine of eternal election. As to the others that are left, &c. I would only answer, secret things belong to God; and as this is a subject on which we ought to be silent, I will conclude by saying, that He who doeth whatsoever he will in the armies of heaven, and among the inhabitants of the earth; to whom none can say, what doest thou? and who giveth none account of any of his matters-that to him we must leave these things. We ought not to rush in where "angels fear to tread," but labour to promote piety, peace, and good will towards men. Thus shall we be fulfilling the will of God on earth, and in yon bright realm "where all is calm, and joy, and peace," we shall unravel those mysteries which here are excluded from our view. ANTI-ARMINIUS. REFLECTIONS ON THE REIGNS OF GREAT MONARCHS.-BY A. H. (Concluded from col. 931.) RICHARD THE FIRST. TIMES have been, when valour was the most exalted criterion of merit, the most powerful stimulus to exertion, and the highest object of emulation. In that rude, but martial state of things, the bravest individual was 1107 Reflections on the Reigns of Great Monarchs. followed by his tribe, as the chief, merely on account of his courage; and when society had a little advanced its influence, this qualification was likewise expected in all who pretended to credit and character. True valour is distinguishable from that thirst for war, and delight in bloodshed, for which, by superficial minds, it is sometimes mistaken. The lord and his retainers were ready enough to revenge the injuries which they happened to receive, to take the fulfilment of the laws upon themselves, and to live independent of the executive power in the state. When the expedition against the infidels was first proposed, all men were eager to enlist themselves under the banners of the crusade-valour operated without much control upon those who were under the dominion of enthusiasm; whom nothing could restrain from carrying into effect, purposes, so congenial with their feelings, and exactly suited to their sensibilities. A noble spirit must possess | emulation; it will let slip no opportunity of action. These expeditions, therefore, occupied all minds; men pictured to their fancies the lasting honour and reputation consequent on courage. There was likewise in operation, the tyrannical domination of superstition. These irresistible motives forced their consciences to approve such an enterprise, and setting aside the considerations of danger, actuated their personal exertion. If that king be a great one, who exalts his people in the eyes of the world, Richard the First, of England, was of this description. Fired with a martial spirit, he embarked in the crusade: he was compelled to obtain, as well as might be, an adequate supply; and he then departed with a view of finally subduing the infidels. He even sold his superiority over the kingdom of Scotland, which had been acquired under Henry II. Let it suffice to add, that when Richard gave up so important a part of his dominions, the people of England might have well expected some better and more interesting equivalent, than the moderate sum he received as a compensation; they might, perhaps, have looked forward with pleasing hopes to the period, when their monarch should return crowned with glory. But mere glory is not the first object of a wise 1108 prince. Strength is what constitutes the safety, and promotes the welfare, of a nation. Reputation truly is most requisite and desirable; but it should not be that flimsy, superficial article; an object, so glittering to the view— but so evasive of the touch. The King of France was to be leagued with Richard in this undertaking. They met one another on the plains of Vezelay, on the borders of Burgundy. Their armies on the whole amounted to an hundred thousand fighting men. They entered into solemn engagements, and exchanged mutual assurances of friendship, in prosecuting their designs. They were afterwards obliged by the weather to take shelter in Messina. Here differences often occurred between the monarchs, and were as often settled. They at length set sail for the Holy Land. At Palestine, Richard achieved many mighty actions, and gained farfamed honour: here it was that he defeated Saladin, the most heroic of the Saracen monarchs. After having settled affairs as well as he could, he purposed to return home; but a circumstance happened, most important to the interests of the English nation. The king, on his return, wore the habit of a pilgrim; but he could not escape the hands of the Duke of Austria. He was afterwards consigned to the Emperor, for a large sum of money, and confined in prison. When the king's confinement came to the ears of the English, they were overwhelmed with grief. This monarch was beloved by his subjects; and to hear of his person being in such perilous circumstances, could not fail of filling the people and government with anxiety. If we consider this transaction, we must allow that the state was in a very critical situation. The representative of the nation is the king. All their affairs with foreign powers, are transacted by him. An insult to his person, is an insult to his people, and a violation of the law by which kingdoms ought to be regulated. Richard had made himself noted by his heroic actions, and perhaps had raised envy in the breast of others of his own rank. The people of England looked with satisfaction at the reputation which had accrued to them by his 1109 On Dissimulation in Love. exertions. They were bound to rescue their king from the unjust hands of those, whose baseness prompted them to arrest his progress, in the hope of reaping some advantage from his detention. It is well known that this king was ransomed by the means of money. (To be continued.) ON DISSIMULATION IN LOVE. A FRAGMENT. "Scribere jussit amor." OVID. THERE are, comparatively, but few persons, whose breasts have not, at some period of their lives, glowed with the soft passion of love; but, notwithstanding its universality, its nature appears too frequently to be but little understood; or, if known, totally disregarded.-Many an amiable female has fallen the victim of premature death, from the incautious and precipitate conduct of youths, who professed attachment, and even imagined it real, whilst its source could not be traced beyond the flattering and delusive mists of fancy. S appeared exceedingly fond of Julia. When the nature of his situation obliged him to remove to a great distance from her abode, they continued to correspond in the most affectionate terms for several years (three years.) At length an unusual silence occurred on the part of S- and, very naturally, fears were entertained respecting his health: however, he was not ill; but, on applying for an explanation, no cause could be assigned. -In a few months after, S was married, but not to Julia. The society and friendship of a valuable woman is undoubtedly a most delightful acquisition; but, in the absence of all probability of her becoming at some future period a wife, great care should be observed, that her feelings are not injured. To her susceptible heart, looks will not pass unnoticed, and words (perhaps unintended) will be treasured up in her mind, with all the varieties of tone and emphasis in which they were uttered. In hours of retirement, on these she will fondly ruminate, and, by their aid, together with other concurring circumstances, will be engendered within her bosom a flame no 1110 floods can quench, no power on earth disturb. N spent much of his time in the company of Maria. That it afforded him pleasure, cannot be questioned. Time and distance have separated them but a very few months; and it is now apparent (alas! much too apparent) that Maria loves, but all that N-acknowledges is cold respect! Amid the calm and sunshine of prosperity, we are often decoyed by the warmth of youthful conceptions; but when the clouds of adversity gather thick around us, and misfortune with all its dire accompaniments bursts relentlessly on our heads, we discover the mistake, and are also convinced that had we consulted reason, it might have been prevented, or rendered much less painful. Genuine disinterested love will ever abide the test of cool and rational reflection. It has virtue for its basis; and, by a mutual interchange of tender and endearing obligations, the soul becomes assimilated to the object of its esteem. In times of affliction, the effects of love like this are strikingly evinced. With unremitting attention, how doth it soothe the pangs of mental solicitude! And, its affectionate sympathy, in some degree, alleviates the acuteness of bodily pain! At the hour of dissolution it stands with eyes bedewed in tears, whilst the benevolent heart is using every expedient to conceal the convulsive grief that throbs within, rather than disturb the peace of its expiring friend. Not so, imaginary love. K-possessed a wife, in whom centred all that was excellent. She devoted herself to the promotion of his comfort; thus manifesting to all who knew her, the intensity of her love. Four children were the fruits of their union. For a time he was kind and attentive, but her parents experiencing some embarrassments, a withdrawment of certain pecuniary supplies was the result. From that time a moroseness hung upon his brow; cruel expressions often issued from his lips. Within the lapse of one year from the above circumstance, Louisa and her four little ones were left exposed to all the accumulated sufferings of poverty, whilst the worthless husband and parent was living at his ease in a distant land. Lymington. J. O. N. R. 1111 Observations on Friendship. 1112 IMPROMPTU.-BYDR.HARRINGTON, WHEN the advancement of some present WALKING IN THE ABBEY AT BATH, "These ancient walls, with many a mould'ring bust, But shew how well-Bath Waters lay the dust." OBSERVATIONS ON FRIENDSHIP. SIR,-On casting a trivial glance on purpose. I am of opinion, that friendship rests more upon mutual pursuits, and equality of rank, than we are led to imagine. We say, " make no friendship with an angry man ;" but I say, make no friendship with a man who is above thy sphere. I am aware that it is fashionable in modern times to cultivate intimacy with our superiors, and to think that we are thereby ennobled. By doing so, we too often testify regard for rank, and not for merit; for it is to be lamented, that greatness is not always the concomitant of worth. Want of sincerity makes a want of devotion in our friendships. In vain shall we look into modern society for the recognizing of two such inseparable friends as Damon and Pythias. The former was condemned to death by the mandate of a cruel tyrant, but was permitted to take a last farewell of his wife and children, provided a hostage were left for his return. His friend Pythias cheerfully offered himself; he did return, after all had despaired of him: Pythias standing on the scaffold only regretting that he was not so fortunate as to suffer in his room, and thereby testify his friendship. The tyrant, struck with such devotion, pardoned the one, and released the other. Where are there now such friends? Whenever I see a man complimentary in his professions of favour, I am sure he is not sincere. Friendship and unmeaning compliments are incompatible. If a man is sincere, he will show himself so in actions, more than in words; but the selfish principles of mankind have taught them to Perhaps one solitary example might form most of their friendships more be produced in a whole nation. It for the advancement of some secular would seem that our fashionable friendpurpose, than from any accordance of ships had more of name than reality; tastes or similarity of pursuits. One and professions of service, and the man cultivates the friendship of the like, are only tendered when we see great; another, that of the learned: that they are either not wanted, or will an intimacy with the former, may not be accepted. It is no uncommon be of consequence in the accom- thing for a man to be caressed and plishment of some favourite scheme; loved when he is in prosperity, but and with the latter, vanity is gratified abandoned and neglected when he is by being intimate with a great man. in adversity. Although I would be far This kind of friendship is common, from commending the mean thoughts but it is undeserving of the name: for of a suspicious character, who dreads it has been asserted, that true friend-all and trusts none, yet when broken ship is only the result of pursuits in friendships are complained of by so common with each, and that virtue is many, let us be cautious whom we the surest basis of all reciprocal kind-consider as friends; and above all, ness. A virtuous man will never fear to trust his friend with his secrets; but villains, although their evil pursuits be mutual, will always secretly dread each other. There can be no lasting friendship between two vicious characters, nor between two individuals, one of whom courts the other for let us try them before we boast of them. Most of the ties of friendship are merely nominal. We are inseparable only so long as present circumstances exist. Yet amid the transitory and short-lived friendships of our fellow men, and when deserted by all to the varied vicissitudes of human |