was anything remarkable in the history of the deceased, it was turned to religious account in the next Sunday's sermon. Singing meetings, to practice church music, were a great resource for the young in winter. Dances at private houses were common, and drew no reproaches from the sober people present. Balls at the taverns were frequented by the young; the children of deacons and ministers attended, though the parents did not. The winter brought sleighing, skating, and the usual round of indoor sports. In general, the intercourse of all classes was kindly and considerate no one arrogating superiority, and yet no one refusing to acknowledge it where it existed. You would hardly have noticed that there was a higher and a lower class. Such there were certainly, for there must always and everywhere be the strong and the weak, the wise and the foolish--those of superior and those of inferior intellect, taste, manners, appearance, and character. But in our society, these existed without being felt as a privilege to one which must give offence to another. The feuds between Up and Down, which have since disturbed the whole fabric of society, had not then begun.

It may serve, in some degree, to throw light upon the manners and customs of this period, if I give you a sketch of my two grandmothers. Both were widows, and were well stricken in years, when they came to visit us at Ridgefield -- about the year 1803 or 4. My grandmother Ely was of the old regime-a lady of the old school, and sustaining the character in her upright carriage, her long, tapering waist, and her high-heeled shoes. The costumes of Louis XV.'s time had prevailed in New York and Boston, and even at this period they still lingered there, in isolated cases, though the Revolution had generally exercised a transforming influence upon the toilet of both men and women. It is curious enough that at this moment- 1855-the female attire of a century ago is revived; and in every black-eyed, stately old lady, dressed in black silk, and showing her steel-gray hair beneath her cap, I can now see semblances of this, my maternal grand

mother.

My other grandmother was in all things the opposite: short, fat, blue-eyed, practical, utilitarian, She was a good example of the country dame hearty, homespun, familiar, full of strong sense and practical energy. I scarcely know which of

the two I liked the best. The first sang me plaintive songs; told me stories of the Revolution her husband, Colonel Ely, having had a large and painful share in its vicissitudes; she described General Washington, whom she had seen; and the French officers, Lafayette, Rochambeau, and others, who had been inmates of her house. She told me tales of even more ancient date, and recited poetry, generally consisting of ballads, which were suited to my taste. And all this lore was commended to me by a voice of inimitable tenderness, and a manner at once lofty and condescending. My other grandmother was not less kind, but she promoted my happiness and prosperity in another way. Instead of stories, she gave me bread and butter: in place of poetry, she fed me with apple-sauce and pie. Never was there a more hearty old lady: she had a firm conviction that children must be fed, and what she believed she practiced.

139

FRANK B. GOODRICH.

His

FRANK BOOT GOODRICHI, a son of the late Samuel G. Goodrich, was born in Boston in 1826. He first came into notice as a writer by his Paris letters to the New York Times, signed "Dick Tinto," which were collected into a volume, published in New York in 1854, with the title, Tri-colored Sketches of Paris. Court of Napoleon, or Society under the First Empire, with Portraits of its Beauties, Wits, and Heroines, appeared in New York in 1857. The following year he published, in Philadelphia, an octavo, entitled Man upon_the_Sea, or a History of Maritime Adventure, Exploration, and Discovery. A third illustrated work from his pen, Women of Beauty and Heroism, was issued in New York in 1859.

**To these are to be added: The Tribute Book: a Record of the Munificence, Self-Sacrifice, and Patriotism of the American People during the War for the Union, 1865; World Famous Women: a Portrait Gallery of Female Loveliness, Achievement, and Influence, from Semiramis to Eugenie, 1870.

GEORGE HILL.

GEORGE HILL was born at Guilford, Connecticut, in 1796. He completed his collegiate studies with high honor at Yale in 1816; was then employed in one of the public offices at Washington, and entered the Navy in 1827 as a teacher of mathematics. In this capacity he made a cruise in the Mediterranean, where his Ruins of Athens, and several other poems suggested by its classic localities, were written. On his return, he was appointed librarian of the Department of State at Washington. After his resignation of this situation, he was appointed United States Consul for the southern portion of Asia Minor, a position he was also obliged to decline after a brief trial, in consequence of ill health. Returning to Washington, he became a clerk in one of the Departments, but resigned his position in 1855.

*

Mr. Hill published, anonymously, The Ruins of Athens, with a few short poems, in 1831. These were reprinted, with a few others, in an edition bearing his name in 1839.†

description and reflection, suggested to the author The Ruins of Athens is a poem occupied with on a visit to the city, while yet under the sway of the Turks. It contains forty-one Spenserian stanzas, and is written in a subdued and careful manner. Titania's Banquet is a successful imitation of the Masques of the Elizabethan era, but the subject was, for obvious reasons, an injudicious choice for the author. remainder of the volume is occupied by a few lyrical pieces, suggested by themes of domestic or national interest; several sonnets and imitations of the manner of Swift, Prior, Burns, Herrick, and others--a favorite exercise with the writers of the last century which we do not often meet with in the poets of the present day.

Everest's Poets of Connecticut, p. 277.

+ The Ruins of Athens; Titania's Banquet, a Mask, other poems. By G. Hill. Boston: 1839. 8vo. pp. 160.

The

MEDITATION AT ATHENS-FROM THE RUINS OF ATHENS.

Approach! but not thou favored one, thou light And sportive insect, basking in the ray Of youth and pleasure, heedless of the night. Dreamer! the shapes that in thy pathway play, Thy morning pathway, elsewhere chase! away! Come not, till like the fading weeds that twine Yon time-worn capital, the thoughts, that prey On hopes of high but baffled aim, decline, And weary of the race the goal unwon resign. Is thy hearth desolate, or trod by feet Whose unfamiliar steps recall no sound Of such, as, in thine early days, to greet Thy coming, hastened? are the ties that bound Thy heart's hopes severed? hast thou seen the ground

Close o'er her, thy young love? and felt, for thee
That earth contains no other? look around!
Here thou may'st find companions:-hither flee!
Where Ruin dwells, and men, nay, gods have ceased
to be!

Wall, tower, and temple crushed and heaped in one
Wide tomb, that echoes to the Tartar's cry
And drum heard rolling from the Parthenon,
The wild winds sweeping through it, owl's grey

But in the heart's cherished imaginings,-
The mighty and the beautiful of yore.

It may not be the mount, the plain, the shore,
Whisper no living murmur, voice nor tread,
But the low rustling of the leaves and roar
Of the dull ceaseless surf, and the stars shed

LIBERTY,

There is a spirit working in the world,

Like to a silent subterranean fire; Yet, ever and anon, some Monarch hurled Aghast and pale attests its fearful ire. The dungeoned Nations now once more respire The keen and stirring air of Liberty. The struggling Giant wakes, and feels he's free.

By Delphi's fountain-cave, that ancient Choir Resume their song; the Greek astonished hears, And the old altar of his worship rears.

Sound on! Fair sisters! sound your boldest lyre,Peal your old harmonies as from the spheres. Unto strange Gods too long we've bent the knee, The trembling mind, too long and patiently.

A. B. LONGSTREET,

THE author of Georgia Scenes, and a native of that state, born at the close of the last century, has practised at intervals the somewhat diverse occupations of law and the ministry of the Methodist Church. He was for several years President of Emory College, at Oxford, Georgia. In his youth he was an intimate of George McDuffie and others, who became leading men of the South, an the adventures which he shared with these furnish some of the anecdotes of his capital book of humor, entitled, Georgia Scenes, Characters, Incidents, &c., in the First Half Century of the Republic, by a Native Georgian, which first apsequently in a volume from the press of the peared in a newspaper of the state, and subHarpers, in New York, in 1840. "They consist,' the author tells us in his preface, "of nothing

more than fanciful combinations of real incidents and characters; and throwing into those scenes, which would be otherwise dull and insipid, some personal incident or adventure of my own, real or imaginary, as it would best suit my purpose;

The Morn is up, with cold and dewy eye Peeps, like a vestal from her cloister, forth, In blushing brightness; the grey peaks on high Lift her old altars in the clear blue north; The clouds ascend, on light winds borne, that come Laden with fragrance; and from each high-place, Where every god in turn has found a home, Nature sends up her incense, and her face Unveils to Him whose shrine and dwelling are all

space.

Morn hushed as midnight! save perchance is heard
At times the hum of insect, or the grass
That sighs, or rustles by the lizard stirred:
And still we pause; and may, where empire was
And ruin is, no stone unheeded pass,-
No rude Memorial, that seems to wear
Vestige of that whose glory, as a glass
Shattered but still resplendent, lives, and share
The spirit of the spot, the "dream of things that
dream of things that
were."

Land of the free, of battle and the Muse!
It grieves me that my first farewell to thee
Should be my last: that, nurtured by the dews
Of thy pure fount, some blossoms from the tree,
Where many a lyre of ancient minstrelsy
Now silent hangs, I plucked, but failed to rear,
As 't is, a chance-borne pilgrim of the sea,
I lay them on thy broken altar here,

A passing worshipper, but humble and sincere.

under different circumstances from those in which they are here represented. I have not always, however, taken this liberty. Some of the scenes are as literally true as the frailties of memory would allow them to be." In style and subject matter they are vivid, humorous descriptions, by a good story teller, who employs voice, manner, and a familiar knowledge of popular dialogue in their narration. They are quaint, hearty sketches of a rough life, and the manners of an unsettled country-such as are rapidly passing away in numerous districts where they have prevailed, and which may at some future and not very distant day, be found to exist only in such genial pages as Judge Longstreet's. Besides these collected Sketches, the author has been a contributor of similar papers, descriptive of local character, to the Magnolia, conducted by Mr. Simms, and the Orion, another magazine of South Carolina, edited by Mr. W. C. Richards. He was president of South Carolina College from 1857 to 1861, and subsequently lived at Oxford, Mississippi, where he died September 9, 1870.

GEORGIA THEATRICS FROM THE GEORGIA SCENES.

If my memory fail me not, the 10th of June, 1809, found me, at about 11 o'clock in the forenoon, ascending a long and gentle slope in what was called "The Dark Corner" of Lincoln. I believe it took its name from the moral darkness which reigned

over that portion of the county at the time of which I am speaking. If in this point of view it was but a shade darker than the rest of the county, it was inconceivably dark. If any man can name a trick or sin which had not been committed at the time of which I am speaking, in the very focus of all the county's illumination (Lincolnton), he must himself be the most inventive of the tricky, and the very Judas of sinners. Since that time, however (all humor aside), Lincoln has become a living proof" that light shineth in darkness. Could I venture to mingle the solemn with the ludicrous, even for the purposes of honorable contrast, I could adduce from this county instances of the most numerous and wonderful transitions from vice and folly to virtue and holiness, which have ever, perhaps, been witnessed since the days of the apostolic ministry. So much, lest it should be thought by some that what I am about to relate is characteristic of the county in which it occurred.

Whatever may be said of the moral condition of the Dark Corner at the time just mentioned. its natural condition was anything but dark. It smiled in all the charms of spring; and spring borrowed a new charm from its undulating grounds, its luxuriant woodlands, its sportive streams, its vocal birds, and its blushing flowers.

Rapt with the enchantment of the season and the scenery around me, I was slowly rising the slope, when I was startled by loud, profane, and boisterous voices, which seemed to proceed from a thick covert of undergrowth about two hundred yards in the advance of me, and about one hundred to the right of my road.

You kin, kin you?'

B00-00-00 !

"Yes, I kin, and am able to do it! Oh, wake snakes, and walk your chalks! Brimstone and fire! Don't hold me, Nick Stoval! The fight's made up, and let's go at it. soul if I don't jump down his throat, and gallop every chitterling out of him before you can say ' quit !'

my

Now, Nick, don't hold him! Jist let the wildcat come, and I'll tame him. Ned'll see me a fair fight, won't you, Ned?"

Oh, yes; I'll see you a fair fight, blast my old shoes if I don't."

That's sufficient, as Tom Haynes said when he saw the elephant. Now let him come."

Thus they went on, with countless oaths interspersed, which I dare not even hint at, and with much that I could not distinctly hear.

In Mercy's name! thought I, what band of ruffians has selected this holy season and this heavenly retreat for such Pandæmonian riots! I quickened my gait, and had come nearly opposite to the thick grove whence the noise proceeded, when my eye caught indistinctly, and at intervals, through the foliage of the dwarf-oaks and hickories which intervened, glimpses of a man or men, who seemed to be in a violent struggle; and I could occasionally catch those deep-drawn, emphatic oaths which men in conflict utter when they deal blows. I dismounted, and hurried to the spot with all speed. I had overcome about half the space which separated it from me, when I saw the combatants come to the ground, and, after a short struggle, I saw the uppermost one (for I could not see the other) make a heavy plunge with both his thumbs, and at the same instant I heard a cry in the accent of keenest torture, "Enough! My eye's out !"

I was so completely horrorstruck, that I stood transfixed for a moment to the spot where the cry The accomplices in the hellish deed which had been perpetrated had all fled at my approach;

met me.

at least I supposed so, for they were not to be

seen.

"Now, blast your corn-shucking soul," said the victor (a youth about eighteen years old) as he rose from the ground, "come cutt'n your shines 'bout me agin, next time I come to the Courthouse, will you! Get your owl-eye in agin if you can!"

At this moment he saw me for the first time. He looked excessively embarrassed, and was moving off, when I called to him, in a tone emboldened by the sacredness of my office and the iniquity of his crime, "Come back, you brute! and assist me in relieving your fellow-mortal, whom you have ruined for ever!"

My rudeness subdued his embarrassment in an instant; and, with a taunting curl of the nose, he replied, You needn't kick before you're spurr'd. There a'nt nobody there, nor ha'nt been nother. I was jist seein' how I could 'a' fout." So saying, he bou.ided to his plough, which stood in the corner of the fence about fifty yards beyond the battle ground.

And, would you believe it, gentle reader! his report was true. All that I had heard and seen was nothing more nor less than a Lincoln rehearsal; in which the youth who had just left me had played all the parts of all the characters of a Courthouse fight.

I went to the ground from which he had risen, and there were the prints of his two thumbs, plunged up to the balls in the mellow earth, about the distance of a man's eyes apart; and the ground around was broken up as if two stags had been engaged upon it.

BENJAMIN F. FRENCH.

BENJAMIN F. FRENOII was born in Virginia, June 8, 1799. After receiving a classical education he commenced the study of the law, a pursuit he was obliged to abandon in consequence of ill health. In 1825, having previously contributed a number of essays and poems to various periodicals, he published Biographia Americana, and shortly after Memoirs of Eminent Female Writ

ers.

In 1830 he removed to Louisiana, in order to enjoy a milder climate. Although actively engaged in planting and in commercial pursuits, he collected and translated many interesting docuing to the early history of Louisiana. These he ments in the French and Spanish languages relatpublished, with selections from the narratives of Purchas and others in the English language, in a series of five volumes octavo, with the title, Historical Collections of Louisiana, embracing many rare and valuable Documents relating to the Natural, Civil, and Political History of that State, compiled with Historical and Biographical Notes, and an Introduction, by B. F. French. The successive volumes appeared in 1846, 1850, 1851, 1852, 1853; and two additional volumes, bringing the annals of the country down to the period of its cession to the United States, are nearly ready New York city. Before leaving New Orleans he for publication. Since 1850, he has resided in made a donation of a large portion of his extensive private library to the Fisk Free Library of that city.

**In 1858 he published: History of the Rise and Progress of the Iron Trade of the United States, 1621 to 1857; and in 1869, Historical Collections of Louisiana and Florida, the first volume of a new series, the second of which,

containing translations of some original letters and journals, with numerous notes, appeared in 1873.

FRANCIS PATRICK KENRICK,

ARCHBISHOP of Baltimore, and one of the first Latinists of the country, was born in Dublin, December 3, 1797. In 1815 he went to Rome, where he studied in the College of the Propaganda, and was ordained priest in 1821. In the same year he removed to Kentucky, and became professor in St. Joseph's College, Bardstown. In 1828 he wrote a series of letters, in an ironical vein, to the Rev. Dr. Blackburn, President of the Presbyterian College, Danville, who had opposed the doctrines of his church on the subject of the Eucharist, in a number of articles signed Omega, entitled Letters of Omikron to Omega. In 1829 he published four sermons preached in the cathedral at Bardstown. On the sixth of June, Trinity Sunday, 1830, he was consecrated bishop, and removed to Philadelphia, as the coadjutor of the Rt. Rev. Bishop Connell of that diocese, to whose office he succeeded in 1842.

In 1839 and 1840 he issued a work in the Latin language on dogmatic theology, in four volumes octavo, Theologia Dogmatica, which was followed in 1841, '2, and '3 by three volumes in the same language, entitled Theologia Moralis.

In 1837 he published a series of letters addressed to the Rt. Rev. John H. Hopkins, Protestant Episcopal Bishop of Vermont, On the Primacy of the Holy See and the Authority of General Councils, in reply to a work by that prelate. These were followed by a work on the Primacy, published in 1845, of which the letters we have just mentioned formed a large portion. A German translation of this work appeared in 1852. In 1841 Bishop Kenrick published a duodecimo volume on Justification, and in 1843 a treatise of similar size on Baptism. In 1849 he published a Translation of the Four Gospels, consisting of a revision of the Rhemish version, with critical notes, and in 1851 a similar translation of the remaining portion of the New Testament. He removed in the same year to Baltimore on his appointment as archbishop of that see; and afterwards issued a new version of the Bible with notes.

Dr. Kenrick published in 1855 a series of letters with the title of A Vindication of the Catholic Church, designed as a reply to Bishop Hopkins's "End of Controversy' Controverted, or Refutation of Milner's 'End of Controversy.

66

He has also prepared Concilia Provincialia, Baltimori habita. Ab anno 1829 usque ad annum, 1849. Baltimori: 1851. He died at Baltimore, July 8, 1863.

CHARLES PETTIT MCILVAINE. CHARLES PETTIT MOILVAINE was born at Bur

lington, New Jersey, near the close of the last century. After being graduated at Princeton in 1816, he studied theology under the direction of the Rev. Dr. Charles Wharton, of Burlington. He was ordained and settled at Georgetown, D. C. While in this place he became acquainted with the Hon. John C. Calhoun, at whose instigation he received, and was induced to accept the chaplaincy at West Point, where he passed several

years, until he received a call to the rectorship of St. John's Church, Brooklyn.

In the winter of 1831-32 Dr. McIlvaine delivered a series of lectures as a part of the course of instruction of the University of the City of New York, which had then just commenced operations. In these lectures, which were collected and published in 1832,* the writer confines himself to the historical branch of his subject, of the New Testament, the credibility of the the chief topics dwelt upon being the authenticity Gospel history, its divine authority as attested by miracles and prophecy, and the argument in favor of the truth of the Christian faith, to be drawn from its propagation and the fruits it has borne. In 1832 Dr. McIlvaine was consecrated Bishop of Ohio, and he has since resided at Cincinnati.

Bishop McIlvaine is the author of several adthe doctrines commonly known as those of the dresses and other productions condemnatory of "Oxford Tracts," and in 1855, at the request of the Convention of his diocese, published a volume of twenty-two sermons, entitled The Truth and Life. As president of the American Tract Society, Bishop McIlvaine crossed the Atlantic in 1871, to intercede with the Czar of Russia for the religious rights of his Protestant subjects, although then himself past the age of threescore and ten. He died at Florence, Italy, March 13, 1873.

** GOD IS LOVE.†

tion of the Most High! How simple, how comword, is there to be found such a declaration of Where, but in his own inspired prehensive! his essential nature? Many other oracles have said, God is almighty, all-wise, infinite in goodness, &c.; but it remained for his own book to say, "God is Love."

"God is love." What an engaging representa

This declaration occupies the central position of the text. What precedes, is inferred from it: "He that loveth not, knoweth not God; for God is love." What follows, is its chief manifestation: "In this was manifested the love of God towards us, because God sent his only begotten Son," &c. We will consider, first, the central truth; secondly, its chief manifestation; and thirdly, the inferences from it. -66 God

I. The central declaration of the textis Love." It is a comprehensive expression for the whole nature of God; not for a single attribute, but for read in the Scriptures, very often, that God is holy, the sum and harmony of all his attributes. You but never that God is holiness; that he is just, but never that he is justice; that he is merciful, but never that he is mercy. Holiness, and justice, and goodness, and mercy, are severally, according to our feeble way of understanding and speaking of God, the attributes of his nature. Neither of them can stand in its whole compass and perfectness. But, on as a comprehensive expression for his nature itself, the other hand, love is not an attribute of the

divine nature, like holiness, wisdom, &c. It is that nature itself, It is the comprehension of all the moral attributes in their harmonious relations to one another.

There is a similar expression in the Scriptures: "God is Light." It is but another aspect of the other. God is Light, as he is Love. The one is the figurative, the other the literal. We will employ the one expression to illustrate the other. The truth that God is Light, shall guide us in setting forth the truth that God is Love.

Now, you are well aware, in regard to light, in its pure, original state, as it comes, unchanged, from the face of the sun, that it is perfectly white. But you also know, that the moment you cause its ray to pass through a glass of a certain form, it is separated into seven varieties of color, and the white has all disappeared. You have all the beautiful shades of the rainbow, but nothing of the original aspect of the light. But by causing those several varieties of colored rays to fall upon another surface, you find they all disappear, and the original white is restored. And thus, it is perceived, that the whiteness of the solar ray, in its original state, is not an attribute of light, but is the light; not a mere variety or property which light exhibits, under certain circumstances, like the red, or blue, or violet, of the rainbow; but light itself, in its unbroken, primitive perfectness. Broken up and decomposed by the prism, its parts exhibit various colors. Those parts being recomposed, so as to make up the ray in its first integrity, there is no color remaining. The several hues which the decomposed light presents to our eyes, are its attributes, as we see it through a certain medium, or under certain conditions of imperfectness. But when light is seen in its purity and integrity, as the face of the sun delivers it, all colors are harmonized, merged, and lost in perfect white. "God is Light.'

But you may justly ask, when does the light which comes from the sun ever descend to our eyes, unchanged? As it passes through the atmosphere, or is reflected from the innumerable surfaces on which it falls the clouds, the grass, the flowers—it is everywhere in a degree decomposed, so that we are greeted on every side with the various colors which give so much beauty, and often so much terror, to the face of nature. Who, from such various exhibitions of colored light, would imagine that light, in its perfection, has no color? God is Light; and when you contemplate his character, as its several manifestations are given to our imperfect vision, through the glass of his works, his providence, and his word, that which we know is and must be of the most perfect simplicity, appears as if compounded of many qualities, or distinct properties, which we call divine attributes -as justice, goodness, wisdom, holiness, mercy; while to each there seems allotted a separate office in the divine dispensations. Of these attributes, we speak and reason, as if they were not merely aspects in which the divine character appears to our infirm conceptions, who here, more than anywhere else, must "see through a glass darkly;" but as actually distinct properties, found as really in the nature of God, as in the language of man. We have obtained the habit of imagining these several attributes to be, not only real distinctions in God, as well as in our own minds, but so independent one of another, that in his dealings with men, he is sometimes seen in the exercise of a part, while the rest are

not concerned; sometimes as a God of justice, but not, at the same time, and in the same act, just as much a God of mercy.

But what are these distinctions of justice, and mercy, and holiness, &c., under which we are obliged to speak and think of God? Do they really belong to him in that separate aspect, or only to our necessarily broken and confused conceptions of his nature? Do they exist in that boundless, uncreated light, as it is in God, or only as the atmosphere, and the clouds, and the several infirmities which hang around our moral vision, present him to our view? Are they not simply the effects of that process, which the revelation of the perfect unity and simplicity of the divine nature undergoes, in being necessarily conveyed through a language, or by manifestations, which man may read and comprehend? Certainly, it needs no argument to prove, that in God's infinitely simple and perfect nature, to whom there is no succession of time or of counsel, no change of will or thought, there can be no such distinction of attributes; as if sometimes it were an inflexible justice, to the exclusion of mercy, that determined his ways, and sometimes it were a tender, compassionate mercy, that put justice aside, and took the reins of sovereignty, and guided his hand. "God is Light." All those several attributes under which the character of God appears, in being made visible to us, in the several revelations of his works, his providence, and his word, are harmonized and merged in the perfect unity and simplicity of the divine nature. "God is Love."

But you know, with regard to light, that you cannot produce the pure white of the sun's ray, without the presence and combination of every one of the several colors of the prism. It is the union of all, that causes all to disappear in a colorless light. Subtract either one of them, and you cannot make the perfect light. It is just as essential to the pure whiteness of the solar ray, that it contain the red of the fearful lightning, as that it shall contain the soft blue of the sky, and the grateful green that carpets the earth. And so it is in God, and his ways towards man. All his attributes-justice as well as mercy, wisdom as well as compassion, holiness as well as goodness, must be associated, and perfectly harmonized, in every procedure of his boundless administration, or else the perfect unity and simplicity of his nature are not preserved. Take away either, in any degree, and God is not Love. One may be manifest to our vision, and another concealed. the tints of the rainbow, one may be exhibited more strongly than another, but all must be there; all in the depths of the divine mind, concurring and harmonized. That which makes it so fearful a thing for an impenitent sinner "to fall into the hands of the living God," must be there, as well as all that which so tenderly invites and encourages the contrite heart to draw near to God, through Jesus Christ, and repose all its sins and sorrows upon his grace; the stern hatred and condemnation of sin, whereby the unquenchable fire has been prepared for the ungodly, as well as the unsearchable riches of grace, which have laid up, in Christ Jesus, the glorious inheritance reserved for the righteous; all must be in God, and all must be present, and concurrent, and harmonized, in all his dealings with us, whatever the manifestation to our infirm conceptions, or God is not Love.

Like