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When thus were all their honors shorn,
The bud unfolding rose,

And blush'd and brighten'd, as the morn,
From dawn to sunrise glows;

Till o'er each parent's drooping head
The daughter's crowning glory spread.

My friends! in youth's romantic prime,
The golden age of man,

Like these twin roses spend your time,
Life's little less'ning span;

Then be your breasts as free from cares,
Your hours as innocent as theirs.

And in the infant bud that blows
In your encircling arms,
Mark the dear promise of a rose,

The pledge of future charms,

That o'er your withering hours shall shine,
Fair, and more fair, as you decline :-

Till, planted in the realms of rest,

Where Roses never die,

Amidst the gardens of the blest,
Beneath a stormless sky,

You bloom afresh, like Aaron's rod,
That blossom'd at the sight of God.

A PAROXYSM OF DESPAIR.

Say, pensive Stranger, wherefore discontent
Spreads her black pinions o'er thy clouded soul?

Why on the ground are all thy glances bent?
Why does stern grief thy mournful breast control?

Say, dost thou groan beneath oppression's hand?
Hast thou of poverty's sad potion drank?

Or hast thou fled, for crimes, thy native land?
"No, Sir! Confound it! I have-drawn a blank!"

THE RIVAL BROOM-MAKERS.

Says JAMES" You undersell me, TIM! How is't you thus can trade?" "I steal my stuff" "Well! (answers JIM) I steal-brooms ready made!”

VARIETY.

"But, alas! what is taste! A disease of the mind,
Though seductive, infirm-and though prais'u, undefin'd;
"Tis a whim-a mere shadow-a changeling—a gleam—
Still it mocks what we would, like the bliss of a dream."

DEFINITION OF A CHURCH-OF-ENGLAND-MAN.

BY THE LATE DR. JOHN JEBB.

The Church-of-England-man is a sectarist, partly papist, partly protestant. He is a protestant, because he asserts the sufficiency of the scriptures. He is a papist, because he, in the same breath, requires assent to certain additions of those scriptures. He is a protestant, because he is separated from the Church of Rome upon the plea of the right of private judgment. He is a papist, because he refuses the same liberty of separation to his brethren. He is a protestant, because he maintains the unrighteousness of persecution, when he is himself the sufferer. He is a papist, because, when opportunity offers, he always shews himself a persecutor in his turn. The Church-of-England-man is also a papist, because in the liturgy is found the Athanasian Creed. He is a protestant, because, though enjoined by temporal and spiritual authority to recite it monthly, he hardly ever reads it. He is a papist, because he subscribes the 39 articles; and he is a firotestant because he does not believe them.

FEMALE HEROISM.

The widow of Camille Desmoulins, young, amiable, and well informed, during the mock process which condemned her to death as an accomplice of her husband and his friend, loathing life and anxious to follow her husband, displayed a firmness of mind that was seen with admiration even by her judges. She frequently heard the questions put to her with a smile expressive of her conscious dignity. When she heard the sentence pronounced, she exclaimed, "I shall then in a few hours again meet my husband!" And then turning to her judges, she said, "In departing from this world, in which nothing now remains to engage my affections, I am less the object of pity than you are; for you must feel all the unhappiness inflicted by conscious crimes, till the moment when an ignominious death shall overtake you."

Previous to her going to the scaffold, she dressed herself with uncommon attention and taste. Her head-dress was peculiarly elegant; a white gauze handkerchief, partly covering her beautiful black hair, added to the clearness and brilliancy of her complexion. On seeing her ascend the cart that conveyed her to the place of execution, one might almost have supposed, from her happy countenance, that she was going to a festival. On the road she conversed in a cheerful manner with a young man who sat beside her, and who was also condemned to die. Being come to the foot of the scaffold, she ascended the steps with resignation, and even unaffected pleasure. She received the fatal blow without appearing to regard what the executioner was doing.

OF THE MAMMON OF UNRIGHTEOUSNESS.

To make friends of the mammon of unrighteousness, is to profit by the knowledges of goodness and truth, which are possessed even by the unrighteous. It may likewise extend to the charitable use of gold and silver; for in every benevolent action to our neighbor, we insure our future happiness.

The children of Israel borrowed of the Egyptians, when they departed from them, jewels of gold, and jewels of silver, and garments, which was representative of making friends of the mammon of unrighteousness. Gold signifies spiritual good, silver signifies spiritual truth, and garments signify natural truths; and the jewels signify the knowledges of that good and truth.

LOVE AND CONSTANCY.

A Neapolitan being at work in a field bordering on the seashore, his wife, who was at some distance from him, was seized by the corsairs of Tunis, and carried on board their vessel.

The Neapolitan threw himself into the sea, swam to the ship, and intreated the captain to take him in.

The good man well knew he would be sold as a slave, and the consequent misery and hardship he should undergo; but love for the object who had hitherto shared in his labors, and enjoyed with. him the fruits of his industry, predominated over all other sensations. While the Turks were astonished at his temerity, he continued supplicating to be taken on board: he told them, that the woman they had taken from the field was his wife: "we have," continued he, "long shared happiness, and we can bear

misery together; grants only the consolation of being sold to the same master, it is all I ask; deny me that, and one grave will, I trust, soon contain us."

The Turks, admiring the man's affection, on their return, told it to the king of Tunis, who, being pleased with this singular instance of conjugal fidelity, not only gave them their liberty, but each a place in the palace.

ON ETERNAL DAMNATION.

It is generally believed, by the Christian world, that the damnation of man is a positive act of an offended God, whom they conceive to be full of vengeance and wrath, on account of man's sins; than which supposition there cannot possibly be any thing more untrue; for the Lord is a God of mercy and love, and never can, consistently with his divine properties, punish any creature, no, not for a moment. Punishment is the natural and unavoidable result of evil itself, and comes from itself, and not from the Lord. Thus we see, that not even a temporary damnation, or a moment's punishment, is inflicted on any man by the Lord; much less an eternal damnation, by way of retaliation for a few years spent in the delights and infirmities of evil, in this transitory life; and yet this is the idea generally entertained by the Christian world.

But notwithstanding this, it is a positive fact, and (according to the nature of evil, considered in itself) impossible it should be otherwise, that DAMNATION IS ETERNAL; or in other words, that the lust of doing evil will never be extirpated from the breast of a lost spirit in hell; although we admit, that it will be checked and suppressed by punishments, which then immediately cease, as soon as the lust of doing evil is suppressed from rushing into action. But still this lust lurks within, and after a time, when the punishment is forgot, it again attempts to break forth, and is again subdued and suppressed by punishments. Thus the lust of doing evil, with its delights, and their inevitable consequence, punishment, succeed each other to eternity. But the Lord to eternity endeavors to mitigate their pains; and by his ministering angels, does mitigate them; otherwise the nature of evil is such, that it would produce infinitely greater punishments than are permitted to take place.

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CORRESPONDENCES.

[In continuation from page 437.]

Seek ye first the kingdom of God and its righteousness, and all things shall be added unto you. Mutt. vi. 33.

"The words which I speak, they are spirit and they are life," is a declaration then, which applies alike to both Testaments, inasmuch as both are the wORD and speech of the same LIVING GOD, the one, of JEHOVAH before His manifestation in the flesh, the other of the same JEHOVAH in the person of JESUS, CHRIST after His manifestation, and therefore we are to conclude, since in GOD is "no variableness or shadow of change," that in both Testaments, under the literal expressions of the history, spiritual and internal things (called by the speaker SPIRIT and LIFE) are hidden, to the intent that they may be conveyed and discovered to such as are in a desire to find them, and in a state to profit by them, whilst at the same time they are mercifully and providentially concealed from others.

And this view of the subject will enable us to explain a mystery in the language of JESUS CHRIST, which must otherwise remain forever inexplicable, and involved in the thickest darkness, viz. the distinction which He makes between HIS WORD No. 11

VOL. I.

15

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