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famed cities, with all their glorious edifices, are now no more-they have been demolished by the ruthless hand of time-noisy flights of crows and partridges seem to insult in silence their ruins.

Transitory is stamped on the fairest work below, even man's noble frame, and together with him that ivy so full of soul which twines around his arm and around his heart. Yes, Oman, the partner of thy days, who, by her angelic smile, lightens up with the sunshine of heaven thy dark hour, and casts joy and tranquility across the troubled ocean of thy being, is fading too-going with thee the way of all the earth. Solemn thought wherever we go, we see death. If we go into the room of the philosopher, the hall of learning, and to the seat of royalty, and from thence to yonder churchyard, where lie the remains of the great, the wise, and good, we shall indeed find cause for uttering the language of one of old— As for man his days are as grass; and like a flower of the field, so he flourisheth ; for the wind passeth over it, and it is gone; and the place thereof, shall know it no more.' –Our fathers, where are they ? and the prophets, do they live for ever?' 9

But leap, O ancient rocks ! and hoary ocean leap! and thou spirit-world sing for joy! There is something that never suffers by rolling years, or hail storms or bleaching winds, or gnawing time, defacing death, or narrow tomb! Something, O man, for thee! 1t is the Christian's treasure. It remains the same yesterday and to-day, and when millions more of the months and years of time have travelled with yonder bright luminary--this gem of God-this blood polished pearl-will shine even amid the wrecks of the time the conflagrations of hell, “fair as the sun,' enamelled with the undying beauty of God.

Wouldst thou know this treasure? Wouldst thou possess it in the home of thy soul? It is nothing less or else (0! wondrous truth! unparalelled love! in high heaven, wide earth, and boundless universe, but. Christ Jesus the Lord. The believer bas received Christ Jesus the Lord.-Col. ii. 6, 7. bueltoffen

Trash e ador H. A. M. initial oil yurto trol JULY REVIEWS.


THE EDINBURGH REVIEW commences with a paper on the genius of Dryden, giving a rapid but telling sketch of his life, his times, and his writings, passing judgment on him as a writer of satire, of odes, and of the drama, and also as a religionist. The concluding paragraph is symptomatic of a higher moral tone than we have often found in similar reviews :

* It is painful to turn from a contemplation of that blaze of intellectual glory which yet surrounds the shrine of Dryden, to the moral results of many of those writings which perpetuate his memory. It may be said, perhaps, that blame should rest less with Dryden than with his age. But it should have been the destiny of such a man to have risen above, and to have purified that age. If ever private genius can exalt the standard of public virtue if ever individual elevation can form a condition of social progress—the varied talents of Dryden were pre-eminently calculated to have raised the tone and character of his party. Among the writings, on the contrary, which exercised the greatest influence on the age of their composition, were probably those in which Dryden most worthy of the intellect of that'poet

, om reality. It would have been a mission of the literature of England, should also have been one of the greatest regenerators of her society.'.

In the second article "Indian substitutes for I Russian produce,' we are shown how to get fibres from our own territories, better in quality, and cheaper than

may country, both of political and commercial importance. The third paper is on the Tauric Chersonese, and gives an original account of the past fortunes of

at whether eastern barbarism, or western civilisation, has to gain the ascendancy in the rule of Europe. · The land of silence' contains an eloquent and touching description of the condition of deaf-mutes, and of the efforts made for their instruction. Then follow interesting and instructive biographies of two Indian statesmen,- Mr. Henry St. George Tucker, late governor-general of India, and Lord Metcalfe, late accountant-general of Bengal, both of them affording examples worthy to be copied by those before whom a career of public life is blows hot and cold by turns, and seems designed

to give offence to nobody. Then . an on follows a long and elaborate essay on · Modern Fortifications,' in which the mistakes of the siege of Sebastopol are duly criticised, and in which it is advocated, according to Fergusson's doctrine, that on certain conditions,' the defence of a place can always be superior to the attack. Article ninth is a pleasant, readable one on Sydney Smith, claiming for him a high niche in the temple of literature. And the number closes with a paper on the Sebastopol Committee and Vienna Conferences,' to a great extent exculpatory of the Government.

THE QUARTERLY REVIEW brings before us in its first article, the life, the character, the writings, and the influence of the late Archdeacon Hare. Its second is a short one on the 'Circulation of the Blood. Its third on ‘Sardinia and Rome' gives us hopeful giimpses of intelligence, free institutions, and a liberal policy growing up among the sub-Alpine people which bid fair

to make them potent agents in helping to free Europe from the yoke of civil and ecclesiastical bondage. Its fourth takes us away back for centuries to the first material guarantee of that eventful conquest which has brought us into the family of historical nations,' the foundation of the Roman Colony at Colchester, and is suggestive of questions to the professed archæologist. Its fifth, on Sydney Smith, is of similar tone and nearly equal talent with The Edinburgh. The sixth is a withering exposure of the pretended infallibility of the Romish Church, in pronouncing on the 8th Dec., 1854, for the immaculate conception of Mary, the mother of Jesus, The curious and wonder-loving will find next an entertaining and amusing article on Advertisements in Newspapers, from their beginnining in the seventeenth


century up to the present time. Article eighth is devoted to the supply of paper; and an excellent number closes with a thoughtfnl article on the Objects of the War.


The wise man governs himself by the reason of his case, and because what he does is best : best, in a moral and prudent, not in a sinister sense.

He proposes just ends, and employs the fairest and most probable means and methods to attain them.

Though you cannot always penetrate his design, or his reasons for it, yet you shall ever see his actions of a piece, and his performance like a workman ; they will bear the touch of wisdom and honour as often as they are tried.

He scorns to serve himself by indirect means, or to be an interloper in government; since just enterprizes never want any unjust ways to succeed them.

To do evil that good may come of it, is for bunglers in politics as well as in morals ?

Like those surgeons who will cut off an arm they cannot cure, to hide their ignorance and save their credit.

The wise man is cautious but not cunning: judicious but not crafty; making virtue the measure of using his excellent understanding in the conduct of his life.

T'he wise man is equal, ready, but not officious; has in every thing an eye to a sure-footing: he offends nobody, nor is easily offended; and is always willing to compound for wrongs, if not to forgive them.

He is never captious. nor critical; hates banter and jests; he may be pleasant, but not light; he never deals but in substantial ware, and leaves the rest for the toy-pates, (or shops) of the world; which are so far from being his business that they are not so much as his diversion.

He is always for some solid good, civil, or moral; as to make his country more virtuous, preserve her peace and liberty, employ her poor, improve land, advance trade, suppress vice, encourage industry, and all mechanical knowledge ; and that they should be the care of the government, and ihe blessing and praise of the people,

To conclude, he is just and fears God, hates covetousness, and eschews evil, and loves his neighbour as himself.



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ERRATUM.- We are sorry to find that an extract from Balder, that had not been read, got by mistake into last week's number; and our readers will oblige us by correcting it with the pen on page 45,

Line 4 for lifo read fire. Line 15 for cut read eat.

cutting eating
14 — rise

line live. THE COMMENCEMENT OF A New VOLUME is a favourable opportunity for securing new subscribers, and we hope our friends will use it.

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“Who knows not that truth is strong, next to the Almighty; she needs vo policies, nor stratagems, nor licensings to make her victorious, those are the shifts and the defences that error uses against her power.”—MILTON.

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I proceed to notice other views. 5. If you say that God is an omnipotent Spirit of Holiness, &c., then I must be informed the difference betwixt the organization of deity and of man, for if Theologians select the best traits of man's character, such as intelligence, love, justice, wisdom, purity, or power, and prefix the word infinite before them, and call it God, I'must be informed the difference betwixt the laws of God's existence and that of man's; and what is the analogy subsisting between them so as to make one the infinite anti-type of the other. If God is just and man the same in a lesser degree; if God's love is more intense than man's, or He is possessed of more purity and sense of honour, do not those infinite attributes mean an extended power of the same attributes in finite man, and are they not subject to the laws of causation. If there is any analogy betwixt the attributes of Man and God, this must be the case; and it makes God himself a creature of necessity like man.

If the re verse—if there is no analogy between the two, then heavenly justice, purity, and love, are a trio of shams exploded by their own vain casuistry: Will you please explain this theory of causation, it may assist us in determining 'what is God! 6. If you can tell me what God is, you surely can tell me what he was before the creation of the world; for if he is the same yesterday, to day, and for ever, you will be able to vouch a little information on this subject, seeing it deeply impregnates our inquiry with its momentous whisperings. If God was spiritual before the creation of matter, and spirit is to be the total abnegation of matter, then does it not appear a contradiction that God could act upon his own immaterial existence, and evoke from this a substance pro

No. 5, Vol. II.

ceeding from something contradictory in its essence from substance, and making of it the universe, which must be a part of God and rank pantheism. This pro cedure, moreover, would destroy God's immutability; it would make him changeable in himself, who is not given to change, and totally destroy our ideas of causation. Or, on the other hand, if you say that matter and God are both eternal, will you not be a disciple of Plato, who admitted the eternity of God and matter, but denied the absolute omnipotence of God. Again, in Genesis, we are told that God made man in his own image ; are we not to infer from this that man is the image of God physically, and not figuratively, as you will most probably infer. The words are explicit, and cannot be reconciled with the spirituality of God. 7. Is God Space. I oiten hear it asked if space is not God, seeing it cannot be matter; and it is said to have a definite existence, which I deny. If space has an actual existence, it must have extension, which is a property of matter, and cannot therefore be God. If space is not possessed of extension, it can have no existence; it is resolved into Nihil, consequently a belief in space as God is a belief in Atheism as God. Dr. Watts says, “If space be God, then all bodies are situated in God, as in their proper place; then every single body exists in part of God, and occupies so much of the dimensions of the Godhead as it tills of space, If space were God, then God, though in the whole immeasurable, yet hath millions of parts, really distinct from each other, measurable, by feet, inches, &c., even as the bodies contained therein; and, according to this notion, it may be most properly said, that one part of God is longer than another part of him, and that twenty-five inches of the Divine Nature, long, broad, and deep, will contain above two feet of solid body, &c.” Will you then bring forward space as God? I might include motion as well for motion by many as said to be God. You may deem these remarks irrelevant, but they are not so, for if God exists as you say, then I want to know how you know, for, if your knowledge on the subject is conclusive, you cannot be liable to error; if you are not liable to error on this subject, then you are different from all the men whom I have yet met. But if you are liable to err, may not your knowledge on the subject be fallacious ? may you not be the victim of an over-excited imagination ? and am I to follow the will-o-thewisp of every theist who holds up his belief in the existence of a God, and calls upon me to do the same under the threat of eternal damnation? You may inform me that to comprehend God you must be God himself, that he is the Intinite--you the finite, and that He is incomprehensible. To give me such an answer is merely a quibble of words. The why and the wherefore of a blade of grass is incomprehensible, but I do not reject its existence because of that. I know of its existence. but why it exists I cannot tell. The knowledge we seek is not of the internal cause of things, but of their order and properties. The same with God. I am not asking you about his inherent properties and attributes, but what proof have you that He exists. Yon assert his existence, I call upon you for demonstration of your assertion; if you cannot prove it the case falls to the ground, thanks to that law of logic which makes the onus probandi belong to the affirmer of a proposition. You cannot expect me to disprove the existence of your God--I shrink with natural timidity from accomplishing such a Herculean feat. You have heard of that ancient philosopher who, when asked for an answer to my question . What is God?' requested a day to think upon it

, at the expiration of one day he asked for two, then three, then four, and on being asked why he required so much time to consider the question, he answered, * Because the more I think of it, the more I am confounded!' And without fear of offence, may I not counsel you to give the same answer? I never yet heard a theist who could define his God aright. I never knew two theists' Gods fo be exactly alike, and when there is doubt upon the cardinal point of your why do you hesitate to avow your utter ignorance of the subject? If mathematies were as confused in their results as are the ideas of theists npon this ques


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