Till just as watery ruin threatened there,
And just as hop - was sinking in despair,
One rising morning a new scene unfurld,
And joy triumphant haild another world!
So every doubt, and every billow past,
My wounded spirit rests in God at last.

ETERNAL BLING, whose pervading breath,
Awakes the blossom from the dust of death ;
Whose influence trembles in the morning beam ;
Rolls on the cloud, and murmurs in the stream ;
All objects speak thy power--below-above-
Power join'd with knowledge and impell'd by love.
When winter drives his sounding car along,
Thy voice is utter'd in the angry song:
When Spring, revived, bedecks her grassy shrine,
Her flowers, her breezes, and her bloom, are thine ;
Whatever glories in the heavens we trace,
Are faint reflections of thy brighter face.
Could these illumined eyes, more vigorous grown,
Pierce through the voil of heaven, and see thy throne;
Could I, replenish?d with a saint's delight,
Behold thee-object not of faith, but sight;
Not more conviction would be then impress'l,
Than now possesses my believing breast.
Nor is thy goodness less than being proved,
Goodness by noblest angels most beloved ;
Thy laws with silent influence wide extend,
The bad allicting, and the good befriend;
In every region brighten`d by the sun,
The outlines of thy kingdom are begun ;
Unchanging wisdom shall complete the plan,
And all be perfect in immertal man.
When wretched man on rising waves was toss d,
When innocence and Erlen both were lost ;
When exiled from his God he wander'd round,
Where thorns and thistles cover'd all the ground;
In pity to a wretch, by hoice undone,
Thou sent’st redemption by thine only Son.

Religion, then, that calmer of our woes,
On txo eternal pillars must repose,
Our GUILT and MISERY ; when for these we grieve,
Our fears, hopes, sorrows, force us to believe;
For who can question, when his sufferings cease,
The voice that bids him “weetly-go in peace?

O precious system; antidote for pain,
Let down from heaven as hy a golden chain;
In

mercy to an animated clod,
God sinks to man that man may soar to God!
Guilt wears the robes of innocence; the tear
Once wholly hopeless, turns to rapture here;
The wretched share a part ; and round the bed
Where life retires, imniortal hopes are shed.
Life's disappointments, agonies, and stings,
But add new feathers to religion's wings.

So in the cell where stern afflictions prey,
The prisoner weeps his lingering nights away;
Through that dark grate, whose iron chords so fast,
Have been the lyre to many a midnight blast ;
Through that dark grate, the evening sun may shine,
And gild his walls with crimson light divine ;
Some mournful melody may soothe his pain,
Some radiant beams may sparkle round his chain;
Some wandering wind in mercy may repair,
And waft the incense of the blossoms there.

rusalem than in the old city of aboTo the Editor of the Christian Spectator.

minations. The excellent and more XAVIER'S LATIN ODE.

luminously gifted protestant missionTue following Ode, in Mon-stic La ary, Henry Martyn, when at Goa, tin rhyme, is from the pen of the made a pilgrimage of truly catholic celebrated missionary to the East. piety, to the sepulchre of the saint, Francis* Xavier. Though nominally to worship, bowever, not the undisa papist, and officially a preacher of tinguishable dust of his dishonthe corps of the propaganda, he is oured” body, but the incorruptible judged by many excellent protestants

God who was

glorified in him.” to have cared much less for the Spi

If I may trust to the general imritual Tyrant of Rome and his earthy pressions of memory for some furdomination, than for the Spiritual ther notices of his history, as there Majesty on the throne of heaven, are present or procurable no docu“ the blessed and only Potentate,”

ments to which I may refer for more the rightful Lord and sole Supreme

authentic details, and though Head of the Universal Church. He twelve years have passed since the is described as a man burning with

reading, (then too cursory,) on celestial zeal in the cause of Jesus which I must depend, I will advenChrist, and who, whatever were

ture some further statement, which his defects, through a lile of consis

may serve to increase the interest, tent, and voluntary, and self-deny. perhaps aid the comprehension of ing service, almost without a paral.

the reader of the ode. Xavier belel siuce the first century, habitually

longed to an age bordering to that of and practically sustained the char

Calvin and Luther, as it is more acter, with its honours and its

than two centuries since his death. wounds, of “a good soldier of He was first known in early life for Jesus Christ." It is grateful distinction in scholarship, and as a to our best feelings; it accords

public professor and lecturer at one with our purest Christian Catholi

of the continental universities. Loycism; it is homogeneous with the

ola, the celebrated founder of the unearthly character and peerless ex

order of Jesuits, his senior in years, cellency of the communion of saints,

but far his inferior in attainments, to recognise in him a son of light, a

attended his instructions. He was friend of God, ind one of the saints

struck with the powers and the pro-, in beaven, better canonized in eterni- mise of the youth, and instantly ty than in time, and in the New Je- conceived the idea of converting

like that of Paul, he immediately for the trespass, we copy from me. preached Christ, and avowed bis su

mory, as we cannot from print, the perlative glorying in the cross. He forewent all the worldly prefer

ODE. ments that were crowding and crown- O Deus, ego amo te!

Nec amo te ut salves me, ing his prospects for life. He left

Aut quia non amantes te the university, and addicted bimself

Æterno punis igne. to the studies and duties of bis new Tu, tu, mi Jesu! totum ne and sacred pursuit. Shortly after this,

Amplexus es in eruce.

Tulisti clavos, lanceam, he endured ridicule in the cause, and Multamque ignominiam, had trial of cruel mockings," which Innumeros dolores, to some minds are more terrible than

Sudores, et angores,

Ac mortem! et haec propter ne, “bonds and imprisonment.” Heb. Ac pro me peccatore, xi. 36. The world regarded him as Cur igitur non amem te

O Jesu! amantissime? a lunatic, and his colleagues of the

Non ut in Coelo salves me, university, feeling perhaps reproved Aut ne aeternum damnes me, by his example, and condemned by Aut praemii ullius spe :

Sed sicut tu amasti me, his piety, were pont to report him

Sic amo, et amabo te! "mad with the love of God." In Solum quia REX meus es, reference to these graceless calum- Solum quia DEUS es! nies he composed the ode; with a

For the benefit of your Engview to bis own vindication less than to exhibit the nature, the grounds, self

, Mr. Editor, with no better ver

lish readers, if you can suit yourand the reasonableness of his cordiality as a disciple of Christ. It is sion, the following almost metahowever a very honorable and satis. phrastic translation is subjoined,

and at yur e vice. factory vindication of affectionate and devoted piety, in all ages and

O God! in truth I love thy name, instances of its development. A

Would that my very soul were flame!

Not sordid, for mere safety, love, similar slander induced Paul to say As truth and conscience disapprove : on one occasion : "I am not mad, Nor slavish, hoping thus to gain most poble Festus; but speak forih

A rescue from the realms of pain ;

Where those that love thee not are placed, the words of truth and soberness.

Despairing, tortured, and disgraced. For the king knoweth of these Thou, thou, my Jesus! totally

Hast in thy cross absorbed me. things, before whom also I speak

Thou didst endure the nails severe, freely: for I ain persuaded that And thou the penetrative spear; none of these things are hidden from The ignominious scorn and wrong

Of an infuriated throng, him ; for this thing was not done in

The griefs unnumber'd, bloody sweats, a corner. King Agrippa, believest Scourging, and mockery, and threats, thou the prophets? I know that And anguish, till thy sinking breath

Pray'd for thy murderers in death! thou believest.” Acts xxvi. 25–27.

And why was this? why, but for me
As on another occasion he wroie, And other sinners could it be?
"For whether we be beside our- On my account and in my stead

Deserving worse, he bow'd his head!
selves, it is unto God ; or whether

Why, therefore, should I not love thee, we be sober, it is for your cause.

Thou lover of supreme degree?
For the love of Christ CONSTRAINETH

Not that in heaven I may arrive,

Or 'scape the death the damned live,
us; because we thus judge, that if Or hoping other boon to have;
one died for all, then were all dead: But just as thou hast loved me,

So love I and so will love thee;
and that he died for all, that they

Solely because thou fill'st the throne who live should not henceforth live

Solely because thou'rt GOD alone! unto themselves, but unto him that died for them and rose again 2. I am not scandalized at the disinCor. v. 13-15.

terestedness of his sentiments, and After an introduction so indelibe- sincerely wish that all the men in rately protracted, begging pardon the world were “not only almost, but altogether such as he was, except” his papacy, and a few extravagant imaginations, which prove

that, though a " just” man, his spirit was not then is made perfect.""

CAUIOLICUS.

REVIEWS.

pp. 183.

more and

6

An Inquiry into the Consistency of performance of more severe duties,

Popular sinusements, with a Pro There is not, as many imagine, and fesstun of Christunity. By I. as common language implies, a disCHARLTON HENRY, D. D. tinction, as to moral character, beCharleston ; William Riley, 1825. tween duties and amusements—for

amusements are justifiable only as Perhaps little is gained, ordinarily, duties. There are different classes towards redeeming the world from of employments, some its follies, by direct attacks on its some less avere ; some tending to fasbionable amusemenis ; yet it is at exhaust, and some to exhilarate and all times seasonable to remind Chris to restore the wpirits. Now the tians of the exbortation, . Be noi con- grand rule of action is to do all for formed to this world.' We have the glory of God, to exercise our motherefore determined to make Dr. ral, social, intellectual, and corporeal Henry's Inquiry, the occasion of a faculties, so as most to promote this few plain remarks on the general end. leare not required constantsubject of which it treats.

ly to exercise any one class of faculI'here are certain doctrines which ties, but by a well balanced use of cannot by any change of time or of them all, in their appropriate circumstances, become unessential; si heres, to produce the greatest posand certain moral virtues, our obli- sible good. Now any recreation gation to maintain which cannot be which tends so to refresh and adjust weakened by any supposable contin our various powers as to enable us gencies; and in deciding on claims to accomplish on the whole, more to Chustian character, there can be good than would bave been attainalittle room for doubt when the de- ble otherwise, is not only allowable cision respects the denial of dloc- as innocent, but is demanded as a trines so essential, or the violation duty. We are no more justifiable of duties so obvious

in permitting any of our powers But there is a large class of ac- to become inefficient through want tions, whose moral character is less of relief and recreation, than we are easily decided; such as in them- in abusing and destroying them by selves are indifferent, and become perversion. All the complex mabeneficial or injurious, only througb chinery of the human system wheththe effect of circumstances.

er corp-real or mental, ought to be Under this head may be classed kept in perfect working order, and such amusemenis as in their own be who wears it out prematurely by nature, and independent of circum- over action, or by abusing it to imstances, are not morally wrong, and proper purposes, and he who peryet become injurious, either on ac- mits it to rust out for want of action, count of peculiar circumstances, or alike violate their obligations to their by being always carried to excess. Waker. The only justifiable use of muse- It is for this reason that a proper ments is to relieve and recreate the attention to exercise, diet, and mind and body when fatigued by the amusement, is demanded of us as a duty, and as preparing us for more tinctness, and their opinions Auctu. efficient action in the cause of God. ate with the popular current. Besides, religion does not render us And although the correct and im, insensible to any of the pleasures and partial investigation of this subject enjoyments of life, which are truly involves difficulties of a kind pecuvaluable. God in his goodness has liarly subtle ; yet on no subject are made the appropriate exercise of all definite principles and rules of action oor powers upon their appropriate more needed by all who would hoobjects, not only our duty, but our nour their Lord and Master. For in supreme happiness, and we may say what way does the spirit of the world our only happiness. If man were invade the church more frequently perfectly holy, he would be perfect- than under the guise of innocent ly happy, and would seek only such amusements ? And how great is the pleasures as are truly desirable. odium resulting to those who steada And the only reason why religion fastly resist these encroachments. ever causes pain, or seems to dimi- Is there an appearance of peculiar nish pleasure is, that a love of un- solemnity in any church and congreworthy pleasures bas taken previ- gation? Do Christians begin to reous possession of the mind, and the joice in beholding the mighty works relinquishment of them causes self- of the Holy Spirit? And do sinners denial. And the pain of all the strug- begin to exult in their deliverance gles of the Christian, consists simply from the bondage of sin and death? in the self denial of giving up an in- Immediately the world is alarmed, dulgence to which be has long been they shrink from that light which accustomed, for a greater and more would illuminate their dark domains, enduring good.

and seek for modes of terminating a Christians ought not therefore to state of things, to them so disquiethesitate to carry the spirit of their ing and fearful. And behold, all the holy religion into all their amuse- votaries of elegant ainusements are ments, as well as into their labours rallied at once; and all the devices and devotions. It will unfit them for of worldly wisdom are employed, to Do amusement which becomes the detach Christians from their approchildren of God. It will dash from priate pursuits, and to withdraw their lips no cup of pleasure which from the influence of divine truth, they ought to taste, who are permit- those who have almost escaped the ted freely to drink at the fountain of pollutions of this world, and are living waters. And yet in how many standing on the threshold of the gates cases is the unholy separation made of heaven. The timid, the irreso. between duties and amusements. lute, and the wavering, fall into their How often do Christians indulge snares, and are led captive at their themselves in those things which a will; whilst those who dare to reprevailing spirit of piety would probi- sist their allurements, and to mainbit as wrong, or exclude as insipid. tain a conscientious integrity, are This may arise partly from the force ridiculed or reproached, as morose of inclination; but it is no less ow- and gloomy, the enemies of innoing to the indefiniteness of the prin- cent pleasures, and the foes of harmciples by which Christians regulate less amusements. And if perchance their practice. They know that any one should bappen to suggest there is a line of separation between that these things are adverse to the the church and the world; but pre- spirit of Christianity, and that the cisely where it lies, they know not. votaries of such amusements lessen The forms of right and wrong float or extinguish their claim to the before their eyes in shadowy indis. Christian character, how unsparingly

1826,--No. 1. 5