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capacities, and grounds of faith equal to the importance of our final destiny. It cannot be imagined that he who provided in nature those ample resources ...]". sent good, has left the mind in total indigence, debasement, and distress, or furnished no means to ascertain or secure that fitness for the world to come, which must form the chief end and final glory of our being. Every idea we can form of the divine wisdom, constrains us to believe, that the same design which formed us with intelligence and moral powers, arranged likewise means sufficient to ascertain and accomplish the purposes of their bestowment. But if the light of nature in the discovery of these principles, had afforded such clear and convincing evidence, is it not unreasonable to suppose the light of revelation has at different times been superadded ? In the works of God there is neither deficiency nor excess; but the provisions of his wisdom are ample without being superfluous, and in no respects redundant, though complete. But the least acquaintance with the moral history and religious character of mankind, will convince us of the desirableness and necessity of greater knowledge and a purer faith, than reason has disciplined or tradition gathered from the works of God. Though it is certain therefore, that the invisible things of God, even his eternal power and sovereignty, are clearly seen from the visible creation, yet a divine revelation is necessary to give us a consistent view of his moral character, to direct in divine worship, to fix a standard of morals, to discover the medium of forgiveness, and to restore the guilty to penitence and faith, to purity and happiness. In our apprehension of things,

the order and uniformity of the material world, afford indubitable evidence that there is only one God. . But to persons unacquaint. ed with this doctrine, the unity of plan perceivable in nature, might appear nothing more than a proof of the unanimity and co-operation of different divinities. The immense variety of the divine works might likewise tend to confirm this notion, while the prevalence of evil, natural and moral, might seem to indicate among the Gods a difference of nature or an opposition of design. . And though a patient enquirer after truth would be able to detect these fallacies, the great majority of mankind, it must be owned, might readily receive them as undoubted truths. In all ages men have shown themselves apt to mind only earthly things; deaf or inattentive to the voice of nature when it speaks of God, and prone to cherish deep-rooted prejudices and sinful passions. Hence, the opinions entertained by the greatest sages were exceedingly discordant, changeable, or obscure; while the great mass of the people even in the most civilized and enlightened period of antiquity, fell into the grossest possible absurdities, believing in gods many, and lords many, superior and subordinate, celestial and infernal. It was left for divine revelation, therefore, to disperse the thick darkness which, in reference to the divine unity, had overspread the world; teaching us, as it does, in terms devoid of ambiguity, “that there is one God, even the Father, of whom are all things, and to whom are all things; and one Lord Jesus Christ, by whom are all things, and we by him.” If, from the supremacy of God, we turn our attention to the notions formed by men in general of his moral attributes, the nature and

urposes of his government, or the kind of worship that we should pay to him, the insufficiency of the light of nature will more strikingly appear. Instead of supposing the Deity to be the centre and source of all possible perfections, whose overnment is wise and good, and who delights only in a spiritual and holy worship, they ascribed to their divinities the worst of passions, and sought to render them propitious by pompous forms, or the meanest and most disgusting ceremonies. If a few sages saw and deplored the degrading rites, the bloody sacrifices, and infamous impurities, to which in civilized and savage times all classes of the community were addicted, they had no light or authority sufficient to institute a nobler or more spiritual kind of worship, or to communicate to the world those sublime views of the purity and excellence of the divine character, which are conveyed to us in the sacred volume. Conscience has always suggested to men the difference between good and evil, and urged the mind to virtue and religion; but its dictates, even in persons of great knowledge, are often wrong, while its voice forms but a feeble barrier against the impulse of passion, the violence of temptation, and the perverse sophistry of self-love. Hence the pernicious practices and depraved morals of mankind shew the necessity of a written law, enforced by the sanctions of divine authority. By this alone can the standard of virtue be established, or the peace and happiness of this world be promoted, by the hopes and fears of the world to come, or by the secret influence of faith and piety. When a man reflects upon his own conduct, or when conscience accuses him of sin, he feels in

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himself a painful apprehension of the consequences, and is anxious to know by what means the displeasure of an offended God may be removed. Hence the sacrifices to which men in all ages, impelled by a sense of guilt, have had recourse, in order to propitiate the Deity, and avert those judgments which they deserved. But though the divine goodness, as displayed in nature, might seem to justify some reliance on his clemency for the pardon of our sins, yet many considerations would induce a reflecting mind to question the acceptance of such offerings on the part of God, or the security arising from them to the sinner. And though the desire of existing in another world might keep alive some expectation of its reality, and in some measure mitigate the agony of a dying hour, yet its evidence would rise only to a strong probability of the fact, while many circumstances in the phenomena of death would weaken its effect, and produce in the mind the most painful anxieties. Even in the best state of confidence to which the light of nature could carry us, it would necessarily leave a person uncertain respecting the nature of that destiny which awaited him, and the means or conditions of obtaining its glory and happiness. The Gospel was therefore necessary, to give us the assurance of divine love, and to discover those methods of infinite condescension and sovereign grace, for the redemption and happiness of a fallen world, in which God hath abounded toward us in all wisdom and prudence. By this alone we are taught both the possibility of forgiveness and the medium of its bestowment, and the terms on which it may be hoped for and enjoyed. It therefore assures us, that “God so loved the world, as to give his only begotten Son, that whosoever believeth in him might not perish, but have everlasting life.” Thus it disperses the clouds that hover about the unseen world, and by evidences clear and unequivocal, ratifies the doctrine of immortality, and commands us to be strenuous in its pursuit. By a moral and divine efficacy, of which the light of nature is incapable, it is the province of revelation, when savingly applied by the Spirit, to renew the hearts of the most degenerate, and to raise them from the debasement and infamy of sin, to the dignity of virtue and the happiness of heaven. But although human ignorance and corruption rendered a revelation from God necessary to salvation, it cannot be deemed a right to which all are entitled on the score of justice, but must be regarded as entirely gratuitous on the part of God, a free gift to which we had no claim. Its necessity, however, may be deemed a presumptive evidence that its communication formed an essential part of the divine plan when he created man at the beginning, and foresaw in long perspective the neglect and criminal abuse of his mental and moral powers. It should also dispose us to receive with gladness every intimation of the divine will, resigning our judgments to the force of truth, and the feelings of our hearts to the calls of duty. Has then a revelation of the divine will been given to the world ! By what process and agency has it been communicated 2 What are the evidences of its truth and authority ? And in what consist its distinguishing excellences and genuine effects If we examine the Scriptures in a right spirit, with humility and prayer, we shall find answers to these inquiries by which

all our doubts will be removed, and our faith and hope firmly established. All its discoveries evince the superiority of the Gospel, and prove that the eulogy pronounced by the Psalmist on the word of God is founded upon truth, and verified by experience. “The law

of the Lord is perfect, converting the soul ; the testimony of the Lord is sure, making wise the simple ;

the statutes of the Lord are right,

rejoicing the heart; the command

ment of the Lord is pure, enlight

ening the eye; the judgments of the Lord are true, and righteous

altogether. More to be desired

are they than gold, yea, than much

fine gold; sweeter also than honey

and the honey-comb. Moreover,

by them is thy servant warned,

and in keeping of them there is

great reward.”

PHILAGATHON.

eSANDANEE's DREAM. (From the Amulet for 1828.)

SoME years ago, two negro youths were taken out of a vessel in the London Docks, and brought to Sheffield, by a benevolent lady, belonging to the Society of Friends. They were placed under the care of Mr. William Singleton, who resided at a small village in the neighbourhood. By him they were instructed in reading, writing, and other branches of useful learning : but above all, in the knowledge of the Scriptures, and the doctrines of Christianity, as held by the friends,--to qualify them to become teachers of their countrymen at some future time. Their conduct was creditable, and their improvement satisfactory during the period of their schooling. About six years ago, they accompanied their kind patroness on a visit to West Africa; and by her were left among their kindred, with a fair

prospect of fulfilling the hopes and expectations of their benefactors. The writer of this notice has not had any opportunity of making recent inquiries concerning them.

During their residence in this neighbourhood, one of them, named Sandanee, had a dream of so extraordinary a character, that his teacher thought it worth recording as literally as possible from his own description, while the sentiments and imagery were quite fresh in their impression upon the youth's own remembrance. The following copy of this singular narration was received from Mr. William Singleton himself, by the undersigned. The accounts of the day of judgment, which are to be found in various parts of the Scripture, evidently suggested the scenery and circumstances of this dream. The personage styled “the Minister" no doubt represents “the Judge of quick and dead :” the form in which He appears, and the part which He and the Bible may be said to act in this tremendous drama, have not been exceeded in splendid imagery, or sublime conception, by any thing in the writings of uninspired man; nor are they in the smallest degree degraded, but rather heightened by the inimitable simplicity and beautifully-broken English, in which the story is given, from the lips of the poor negro-lad. What can be more exquisite than the effect of the last paragraph; —the repose, the reality, the deliverance implied in the sight of “the moon, and the stars, and the clouds, all there!” after the terror, the peril, and “horrible imaginings” of the preceding vision ?

J. MONTGOMERY.

- 8th month, 7th, 1820. Last night Sandanee had a dream,

which he related in language nearly as follows:– “O Fader, when I sleep last night, I hear something like as it call me here; (laying his hand on his breast) ‘Sandanee Sandanee! look at this.” “Then I look, and see a great star there (pointing backward.) O ! I never saw such a great star in all my life. When I look at him I cry water from my eyes—I cannot look, he so bright. “Then the star go that way (forward)—O so quick! And when the star go quick, the clouds all go away—some on this side, some on that side, and no sky left, but all fire in the middle, and very light with the star. And the star has great tail, and the tail go every way, and turn about; and when he go so very quick to the West, then he fall, and make very great fire, and burn the earth, and burn the trees, and burn every thing. And the fire make very great noise, and go over me from the West to the East,-and the clouds ver red, and the ground all red; and I saw the Minister very, very tall. He stand very great height, upon a beautiful stone, very high ; I no see his face, he stand so high, and then I see the Bible open of itself, no man open it, and all the black print turn red. “Then I see plenty people, black and white, men and children, and babies come out of the graves—O great many If I take great many sheep, and drive them, they go close together; so the people go very close, some fall down, some go over them, they all come very quick by the Minister, where He stand; and they run to the East away from the fire. Some say to the minister, what must we do 2 What this star? Then the Minister say very loud in English,

and all could hear him :—“I been again, and dream the same, and told you all these things many when I awake again, I very much times before, and you no believe ; frightened, and I sit up in bed, but now there is the day for you and make the bed shake very to believe these things.” much, O very much I never saw “Then the Bible speak like a such a dream in all my life I no man, and it say the same as the dare go sleep again : I never forMinister:- I been told you all get him till i die. these things many times before, “Then I tell Mahmadee (his and you no believe; but now there companion); and he say, ‘I never is the day for you to believe saw such a dream l’ these things;' and the people “Then I look through the wincry very much, and they have dow to see if it be so; but I see no clothes. And I very much the moon, and the stars, and the afraid, and I awake. Then Isleep' clouds all there !”

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The Poet and the Glow-worm.

A Poet walking forth by night,
(For poets aye in shades delight)
In silence meditating, came
To where a Glow-worm's emerald flame,
Darting around its modest ray,
Faintly illum'd the darkling way.
The bard, attracted, gazing stood,
Till wrought into the musing mood,
The thoughts revolving in his breast,
In words aloud he thus exprest.

“Poor insect! impotent and vain,
Thou gloriest in thy direst bane,—
Thy pale and ineffectual light-
which guides the ravening pests of night,
The owl, and bat, and serpent brood,
All preying forth in quest of food,
Thy undefended life to seize,
And with thy frame their wants appease ;
While from its beam no good I see,
Useless to all the world and thee.”

“Cease,foolish man,” the Glow-worm cried,
Now first with human speech supplied,—
• Cease to contemn the talent Heaven
To me hath bountifully given,
Akin to that on which thou, blind,
Valuest thyself above thy kind.

In this is human weakness shown;
Man sees all dangers but his own;
Nature's wise work in me arraigns,
And of my helpless state complains;
While his own never-ceasing aim
Is only to attain the same,
The same distinguished power to shine,
Tho' far more perilous than mine:
For brutes, though hunger may inspire,
Fear to assail my seeming fire,
And thus this light exposed to view
Is both my pride and safeguard too.
But what avails in modern days
The splendour of the Poet's blaze 2
Say, shields it from the woes of life,
From envy, malice, slander, strife,
Insult, oppression, scorn and hate,
The frowns of fortune and of fate 2
Or rather does it not expose
To other ills and add to those 2
Go, ask thy heart, and from it learn
Our different merits to discern;
And own thy censure was unwise,
Nor, more, superior worth despise.”

The bard, rebuked, in haste withdrew ;
From sad experience well he knew,
The insect's picture was too true !

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