pliment in kind; for, so far from troubling themselves about acquiring a decent English pronunciation, they do not even condescend to print any English words, or names, without completely mystifying them;-no doubt, I say, a correct accent is a sine qua non; an accomplishment that no one, save a downright John Bull, would forego, and it had need be valuable, as it is sometimes paid for at a most dear rate. Those, indeed, who consider that the agrèmens are a full equivalent for principles, may be of opinion that no sacrifice of the latter can be too great for the acquisition of the former. Yet some there are, who still retain certain unbecoming prejudices, and who are not quite prepared to surrender up the religious principles of their offspring for the mere chance of their obtaining a few flashy compliments. It is to such I address myself, and I would solemnly warn them to deliberate well, before they place their daughters either in convents or Catholic seminaries in France or Italy. Many instances have occurred, where the children of English Protestants have been most treacherously prevailed on to embrace Romanism. Not long since, an Englishman had deeply to lament the improvident economy that induced him to place his four daughters in a convent at Boulognesur-Mere for their education. In fact, it seems the height of folly in any one who wishes his children to remain Protestants to place them in a religious establishment among persons who must consider it as a most meritorious duty to convert heretics to their own creed. Proselytism to Romanism may, indeed, be comparatively rare; yet still there is risk, and there is also another risk incurred, which is, that although young persons so educated may not become Catholics, they may, nevertheless, cease to be Protestants, imbibing the latitudinarian principles of French society in general, and laying down one religion without taking up another.-Records of a Route through France and Italy, by W, Rae Wilson. ILLUSTRATIONS OF PATRIOTISM. A disposition of mind to the love of our country hath been exerted by good men in all ages: it has been encouraged by prudent men, who have endeavoured to make it fashionable and honourable; it has been consecrated to immortality by the praises of ingenious men. Few people, how profligate soever, have had the impudence to censure it openly: ridicule, that spares nothing, has been almost afraid to attack it; and even in our country, it has been much talked of, but very seldom found. It has been observed by people in general, that virtues are better enforced by example than by precept. that be the case, we may observe, in the person of Nehemiah, an instance of public spirit, which may be set against any thing that history can produce, and will not suffer by the comparison; nor can Greece or Rome boast a hero superior to him in this great and good quality. If We are told that Nehemiah was a Jew, who had never seen Jerusalem, neither was it his natal place; but his ancestors had dwelt there, and were enentombed in that city. Nehemiah was cup-bearer to the king of Persia, a place of great honour as well as immense profit, and was highly esteemed by that prince. As Nehemiah was immensely rich, and seemed to be possessed of all that he could hope or wish for in this world, it hardly appeared probable, that one in his exalted situation would even bestow a thought upon his remote, and poor, and desolate country. Some people from Jerusalem told him of the bad state of that city; that it lay in ruins-that 66 the inhabitants were exposed to the insults of their enemies, and to the scorn of their neighbours, and were, besides, weak and miserable. Hereupon Nehemiah applied himself to fasting, and earnest supplications to God, that he would look favourably on his people, and then resolved to address himself to the king. One day, the king observing his melancholy aspect, asked him the cause, whereupon he replied, Why should not my countenance be sad, when the city, the place of my father's sepulchre, lieth waste, and the gates thereof are consumed with fire." Hereupon the king granted his request, and sent him, as governor, to Judea, with powers to rebuild the walls and gates, which he speedily and effectually executed, notwithstanding the opposition of the neighbouring people. He found the Jews overwhelmed with poverty, and eaten up with debts, and labouring under the tyranny of usurers and extortioners, who, though they were of their own nation, yet took advantage of their distress, and lent them money upon exorbitant interest, so that they were forced to sell their lands, and even their children, to buy bread. This oppression he entirely removed, partly by persuasion, and partly by authority, and obliged all persons to make restitution of this illegal gain, and to swear that they would do so no more. Thus Nehemiah, by his love for his country, freed the Jews from their distresses, and remains a striking example of public spirit to all mankind. Nehemiah was a ruler of a nation, and as such, can be no example to private persons, though he be an excellent one to princes and governors, who, if they would be esteemed as he was, must act with the same disinterestedness that he did. For though wealth and power may be obtained by many ways, yet respect and reputation can only be acquired by deserving them. But the submission which the sober and religious part of the Jews paid to Nehemiah, is an example to us how we should behave ourselves to good kings and rulers, and even to tolerable rulers. We should willingly obey and assist them; shew them the respect due to their station, neither say nor do any thing that may lessen their character, and weaken their authority, and pray for their peace and prosperity, upon which, indeed, our own depends, and with which it is connected. Nehemiah loved his country, probably, for the sake of its civil government, which was not tyrannical and arbitrary, but, in many respects, somewhat like ours. If we love not our country for the same reason, we are not worthy of those laws and privileges which advantageously distinguish us from many other kingdoms, and which we ought to preserve as a sacred deposit, and transmit to our posterity, and rather part with our lives than with our liberties! B. W. THE DIVINE AND NEW NATURE. THE chief design of Christianity next to the glory of God, is to rectify the inward temper of the mind, and produce a change in the deportment of the life. All the doctrines, precepts, promises, and threatenings of revelation, are intended to promote our holiness. Holiness is one of the most distinguishing blessings in the Christian system. Believers are made partakers of it, and thus bear the very image of God. This is a delightful passage, and full of rich meaning. In the contemplation of it, let us OFFER SOME CAUTIONS AGAINST THE MISAPPREHEN SION OF IT. The divine nature believers are here said to be partakers of, is not a participation of the divine essence, for this is incommunicable to any creature; nor is it a personal union with the divine nature, as the human nature of Christ. It is the divine impression of God's own holy image on the soul, or a holy principle infused into it. There are excellences in the new nature which would be imperfections in God. Reverence, fear, humility, faith, and obedience, are virtues in a reasonable being; but they cannot belong to the divine nature of God. There are perfections in God which bear no resemblance to the new nature. To affect a resemblance of God in some of his perfections, such as indepencence, supremacy, omniscience, and other attributes; would be the greatest arrogance; it would be no better than repeating the folly of our first parents, who were taken by this bait, "Ye shall be as gods, knowing good and evil." Though Christians are partakers of the divine nature, yet there is a great disproportion between the original and the transcript. The image of God is very imperfect in the best Christians in the present state. There is a vast difference between the holiness of God, and that of holy angels and glorified saints. This difference is expressed by bold figures. "He charged his angels with folly" (Job. iv. 18). Not that there is impurity in heaven; but God is holy in a more perfect sense than ever any creature can be. He is necessarily and essentially so. Saints and angels are perfectly holy, yet their holiness flows not from a necessity of nature, as God's does, but from the will and grace of the divine Being. The assuming of a new name is very different from partaking of the divine nature. Christianity would have been a poor system, and not worthy the solemn credentials with which God introduced it into the world, if all the intention of it had been to separate a people from others by a new name. "He is not a Jew which is one outwardly" (Rom. ii. 28, 29). Many are possessed of good natural qualities, who are not partakers of the divine nature. Some of the heathen philosophers were so remarkable for their amiable and good dispositions and tempers, that hardly any provocation from friend or foe, or any of the calamities of life, could ruffle their spirit. The natural disposition may be soft and winning, while the heart is hardened in sin, and alienated from the life of God. Surely it becomes us to institute a strict inquiry, to ascertain whether we are partakers of the divine nature. What will the name and espousal of Christianity avail without the spirit and nature of Christ!-Temple's Christian's Daily Treasure. CHRISTIAN LADY'S FRIEND. A MOTHER'S TALE. "I will arise and go to my Father." SUCH were the words of the prodigal; and such is my language, I hope, after being tossed upon the billows of life thirty-nine years. Will my readers indulge me if I tell my tale? It is a homely one, but it is true; it is plain and unvarnished; it is painful, but it is strictly fact and not fiction. I was born near to the memorable place called Olney, where the Rev. John Newton preached for so many years, and with so much success. Here, under the care of pious parents, and one of six children, every means was afforded me of enjoyment. Our days were spent in harmony and peace, our Sabbath in pleasure and enjoyment; but where is there joy without sorrow? I was only twelve years of age when my dear, mother was taken from me, and from the midst of a smiling family she was called to her last long home. O! how often I think of her death-bed expressions; she said, "Ellen, I am dying; but no fear, no alarm is in my bosom, for I am going to Jesus which is far better;' you are the youngest of the family; you have been to me a source of great anxiety, but I trust you will at last be enabled to say with the poor prodigal, I will arise and go to my Father.' There is no happiness, my dear, without religion; if you would experience solid peace, true enjoyment, lasting pleasure, you will find it only in religion. Religion is the stream that refreshes the spirit of the Christian, it takes away the sting of death, it opens the gates of immortality; it unlocks the door of mercy, and it now bids you seek its enjoyments, which fade not away." Here my dear mother had a fit of coughing, and was unable to say more at this time. Now, my gentle reader, these words thus uttered by a dying parent were constantly rivetted to my mind. "I will arise and go to my Father." And after a short time I was enabled to do so, and found that his arms were open to receive all that come unto him by faith. I am afraid to write more now, but will continue my tale in a short time, and in as few words as possible, heading each subject with a passage of Scripture. Allow me affectionately to ask (and especially my own children, if they should read these lines), whether you have adopted this language? Oh! will you still seek your happiness in the muddy streams of the world, while there is held out to your view pleasures that die not, hopes that fade not, life that passes not away, and immortal health that nothing can destroy. Say to-day, if you have never said it before, in sincerity of soul," I will arise and go to my Father." Pimlico. ELEANOR. A PIOUS SERVANT IN THE PALACE OF GEORGE III. KING George III. was known to show special favour to those in his household who appeared to be influenced by true religion. This feature in his majesty's character might be illustrated by many examples; but the following cannot but inspire respect for that revered monarch. An inferior servant in the family of the king, being truly pious, could not join the other servants in their festivities of singing, dancing, and playing at cards; and their dislike to her had influenced a superior to dismiss her at a very short notice, paying her a month's wages. She had packed up her things ready to depart, and was coming down stars with her trunk and a bundle, when she was met by the king, who asked her where she was going with them. She informed his majesty that she had been dismissed his service. He asked what she had done to occasion her quitting.' To which she replied, "that she could not conscientiously join the other servants in their entertainments, in consequence of which it was considered that she interfered with their comforts, and she was discharged." His majesty said, no one should be so discharged, who had done no wrong." He inquired into the case, and reinstated her. THE PRINCESS CHARLOTTE'S INQUIRY FOR THE WAY OF SALVATION. MANY of the most interesting anecdotes are related concerning the lamented princess Charlotte, which indicate her truly decided piety. Among others the following: 66 you A clergyman of evangelical principles being on a visit at Claremont, her royal highness said to him, Sir, you are a clergyman; will have the goodness to give me an answer to a question which I wish to propose to you?" The clergyman replied, "Most readily shall I answer any question your royal highness shall please to put to me." Then, sir, said the princess, "which is the way a sinner can be saved?" The clergyman then modestly said, that her royal highness must be informed upon that subject, and had frequent opportunities of knowing the opinions of eminent persons respecting it. Her royal highness said, she put the same question to every clergyman, and their opinions being at variance, she requested to have his. He then replied, "Through faith in the sacrifice and works of the Lord Jesus Christ." Her royal highness then observed, "That is what my grandfather told me; he said, Faith in Christ was every thing in religion.'" EPITAPH ON A YOUNG LADY. STAY, Christian, stay; nor let thy haste profane In life's sweet opening dawn she sought her God, TEACHING CHILDREN THE SCRIPTURES. FORTY years' experience and observation have confirmed us in persuasion of the correctness of the observations in the following communication. Parents and teachers, we fear very many, are accustomed to a practice which is both irrational and pernicious, in relation to the Holy Scriptures. Their children commit a fault, real or supposed, and as a penalty or punishment, they are required to get by heart" ten or twenty verses, or a whole chapter of the Bible, and thus the sacred book of God is made an object of terror. This cannot fail to have an unfavourable influence on the mind of a child, and in very numerous instances that influence has continued, so as to occasion the hardening of the heart in adult years. We trust that the remarks of "Amicus" will be the means of correcting this evil in masters whom Providence has employed to train the infant mind in knowledge and virtue. And they would furnish a subject for the pens of some of our able correspondents. MR. EDITOR.-As a great deal of the public attention is now turned to the systems of education at present pursued in public schools, and as the legislature is considering the actual state of education in this kingdom, a column of your valuable Magazine devoted to the consideration of how far the sacred writings should be introduced and used in schools devoted to the spreading of religious as well as useful knowledge, would interest the writer of this and many others engaged in training up and bringing young disciples to Christ. It always has appeared to the writer, that a system of making portions of the Scripture to be learnt as a set task, or as a punishment for any trivial fault, is calculated more to disgust a child with the contents of a book which is of all others most necessary to be known and read with pleasure. A short time ago in visiting a school, a gentleman observed the children in a class repeating from memory several verses of a chapter in the New Testament; and upon inquiry, he found that it was the custom of the master to make the children write and learn a number of verses without further examination. Upon examining the children, he was pained to find that not one of them understood what they had been learning by rote. When the master was speaking of the school, he took great credit to himself for storing the minds of the little ones under his care with passages of holy writ, but had he made the simple experiment of an examination, he would have found that not only did the children not understand what they had that day learnt, but that even the words themselves of the preceding lessons were almost obliterated from their remembrance. Surely, sir, this is a system tending to bring the Scriptures into as much disrepute with the children of the poor as can well be devised, and if the writer could persuade himself it was a solitary case, he would have refrained from making mention of it. But how much more to be reprehended is that plan which makes the blessed Word of God an instrument of torture to an infant mind. Can we wonder that the Bible remains covered with dust on the shelf of the poorer classes, when many of the early associations connected with it, bring only pain to the heart that would fain find peace for a troubled conscience, or relief from the burden of sin which presses heavily upon him? I trust you will excuse these desultory remarks, and attribute to a great anxiety for the spread of religious knowledge, my earnest wish for your counsel on this important subject; convinced as I am, that to make the rising generation more virtuous, and consequently more happy, it is necessary to implant in the minds of the young that knowledge which leadeth to life everlasting. AMICUS. ALL SUFFICIENCY OF THE SCRIPTURES. SOME subjects are placed out of the reach of the human mind-presumptuous spirits lose themselves by attempting to pierce through forbidden boundsby endeavouring to explain things beyond the limits of created comprehension, they subvert the truth they pretend to serve, and involve themselves in the very difficulties they undertake to clear. The humble Christian like the seraphim, covers his face before the infinite majesty of heaven, and exclaims, "Oh the depths of the riches both of the wisdom and knowledge of God." A bad principle is of much more extensive mischief than a bad example; the latter, it is true, like a conflagration, has a tendency to destroy whatever comes within its reach, but a pernicious principle, like contagious matter, may be conveyed to any distance, and infect those who had never come in contact with him from whom the plague was derived. The everlasting edifice of the Gospel is founded on a rock, whose stability neither storms can shake nor waves undermine-nor can any contrivances of man improve the beauty of its superstructure-its depths cannot be fathomed by our short line, nor its height fully apprehended by our short sight. REVIEW. Covetousness: its Prevalence, Evils, and Cure. By ESTHER COPLEY. pp. 132, 12mo. cloth. London: Jackson and Walford. Christian Liberality, in the Distribution of Property, Illustrated and Enforced. By J. G. PIKE. pp. vi.-156, 18mo. cloth. London: Religious Tract Society. On Covetousness. By RICHARD TREFFRY, JUN. pp. 240, 18mo. cloth. London: Religious Tract Society. DR. CONQUEST has conferred an inestimable favour on the Christian church, by his munificent offer of one hundred guineas for the "Best Essay on Covetousness." Besides calling forth the piety and varied talents of many of our best writers on practical theology, the volumes which have been produced do honour to their respective authors, and their merited fame will render popular the reading of them, which cannot fail to be productive, under the Divine blessing, of incalculable personal benefit, and most assuredly, a large augmentation of the funds of those great institutions which are the glory of our age and of Great Britain. The three volumes before us were written in competition for Dr. Conquest's prize; but though the premium was not awarded to either, the learned examiners of the Essays pronounced them excellent, and recommended the latter two as worthy of being published by the Religious Tract Society. Pursuant to those recommendations they have been added to the list of that Society's valuable publications. Mrs. Copley's work is worthy of her well-earned reputation as a useful writer; and the various points of view in which she places the evils of covetousness, the ingenious and beautiful illustrations of numerous passages of Scripture, and the striking appeals to the judgment and consciences of her readers, cannot but be effectual in promoting the edification and improvement of her readers. Mr. Pike is advantageously known as a writer of considerable talent; and this effort of his productive pen will not lessen his reputation: the work is methodical, in six chapters, forcible in argument, faithful in appeal, and altogether indicating a writer of extensive knowledge of the Scriptures, large acquaintance with the human heart, and correct information concerning the present state of the professing church of Christ. Mr. Treffry's volume is the production of a superior and cultivated mind. Its plan is methodical in nine chapters, and admirably formed-its illustrations of the nature, deceitfulness, and evils of covetousness are numerous and affecting, and its appeals to the conscience are just and powerful. Mr. Treffry's style, which is classical and elegant, will recommend the volume to persons of education; and the beauty of the composition will interest all its readers. Mr. T.'s style and theology may be seen in the following paragraph from the last chapter, on Suggestions for the Correction of Covetousness. "If we cease to love the world, it can only be by the constraining power of Divine love. Here is the great, the only effectual antidote to covetousnessDELIGHT in God. But no man delights in God who is conscious of his displeasure. He may have the spirit of bondage again to fear,' and under its influence, he may seek to avoid those evils which he feels have induced the condemnation of the law. He may strive to serve and honour God, and may be exemplary for his assiduity, his vigilance, and his conscientiousness. Of such a one it may Scripturally be said, that he is not far from the kingdom of heaven.' If he do not content himself with his present condition, if he altogether renounce dependance upon his own works, if he steadily and submissively pursue the guidance of the blessed Spirit, he will undoubtedly arrive at the enjoyment of the filial relation, and, with it, of filial emotions; but till that period, till, from a consciousness of the Divine favour, he can thus delight himself in God, the object of sense will be regarded with irregular complacency. "From another mode of reasoning we may deduce a similar conclusion. To the unrenewed heart unrenewed appetites are essential. It is absurd to suppose that a mind can be carnal, and yet its affections spiritual. Do men gather grapes of thorns, or figs of thistles?' and is it not equally impossible for an unregenerate spirit to bring forth such fruits as Divine delight, desire, or devotions? Sensible good belongs to the natural man, and he cannot do otherwise than prefer it. To the spiritual mind alone can spiritual good be so much an object of love as to counteract the fascinations of things seen and temporal. He, therefore, who would cease to attach to wealth an exaggerated value, must seek the remission of sin, and the renovation of his nature. Nothing short of this will avail. If any man be in Christ, there is an old creation: old things are passed away, behold, all things are be come new.' "These truths are not peculiar to any stage of religious progress. If the true believer is made conscious that he values wealth to excess, the grand remedy is the same. Still may he look to the enter. ing in of the love of God, and to its transforming agency, as the effectual corrective of inordinate earthly affection. His circumstances, however, differ considerably from those of the unpardoned and unrenewed. He has the principle which the others have not, and he is, therefore, accessible to agencies which, though wholly inadequate to its creation, may prove of great service to its growth and development. Such, for example, are a larger measure of the Spirit's light, an increase of thoughtfulness and recollection, &c." pp. 213, 214. THE SPIRIT OF CHRISTIAN MISSIONS. OF missions from th' eternal God to man To be develop'd in the latter days, My soul-thy gifts bestow-inspire my thoughts- Not martial greatness of a mortal worm, Guide thou my pen, Spirit of truth and grace; "It is finish'd*:" work mysterious of Him, Th' expiring Saviour, slain by impious men, In long succession, through revolving years, And by his cross and groans at once secur'd "Out of all kindreds, peoples, tribes, and tongues," * Τετέλεσται. Of his most ample reconciliation,- Yet on earth full forty days he tarried; Them, their divine commission to receive. 0. To be continued. MEMORY. When o'er the plain the twilight shadows fall, Or crossed his steps, in wildly boisterous mirth, stone. Art thou in grief, and in life's wintry day, The dust of centuries o'er earth's kingly dead; strewn |