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But longer travell’d in this changing state,
Experience shudders at the latent guile;
And pity, trembling for your future fate,
Siglis at your bliss, and weeps to see you smile !
Of op'ning sense few traces yet appear,
Yours is the careless smile, the vacant thought;
The sigh that breathes no real woe; the tear
Shed without sorrow, and when shed, forgot.
Of vanish'd scenes and sweet enjoyments past,
No fond remembrance wakes the pensive sigh ;
No gloomy presages your joys o'ercast,
What unfelt pains the future may supply.
Life, of its treasures prodigal, imparts
To you the fairest hours it has to spare,
And in gay eddies circles round your hearts,
Frolic, as infant sports, and light as air.
Ah! little heed ye, triflers as ye are,
That life's gay morning borne on sportive wing,
Which breathes such vernal sweets, and blooms so fair,
Soon chill'd by winter, finds no second spring.
Then prize the present hour-for who can say,
Ye smiling sons of innocence and ease,
What dreary scenes may mark your future way,
Corrupt yoạr virtue, or destroy your peace? .
To you the mazy labyrinth of life,
Perhaps, a weary pilgrimage may prove ;
Strew'd with the thorns of hate, revenge, or strife,
Friendship betray'd, or disappointed love.
Perhaps adversity may mark your course,
Or guilt, more dreaded, your companion be ;
A prey in disappointment or remorse,
Children of sorrow, or of infamy.
Oh, melancholy prospect! happier they,
By pitying heaven, snatch'd early to the sky;
Just shewn on earth, the phantoms of a day,
Born in this moment in the next to die !

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Mahommedan Oration.


The above is extracted from the Gleaner, a periodical magazine, published in London I believe. The Oration, according to that work, was delivered in a Mosque at Algiers, and taken down in writing in the place, by an English gentleman who visited that part some years ago. Should you think it fit for insertion in the Reformer, I should be extremely happy to see it there. .

JOHN S. HYNDMAN. God alone is Immortal ! ́Abraham and Solomon have slept with their fathers; Cadigah the first Born of faith, Ayesha the beloved, Omar the meek, Omri the benevolent, the companions of the apostle, and the sent of God himself, all died; but God most high, most holy, liveth for ever. Infinities are to him as the numerals of arithmetic to the sons of Adam : the earth shall vanish before the decrees of his eternal destiny, but he liveth and reigneth for ever.

God alone is Omniscient! Michael, whose wings are full of eyes, is blind before him. The dark night is unto him as the rays of the morning, for he noticeth the creeping of the small pismire in the dark night upon the black stones and apprehendeth the motion of an atom in the open air.

God alone is Omnipresent! He toucheth the immensity of space as a point; he moveth in the depth of the ocean, and mount Atlas is hidden by the sole of his foot; he breathieth fragrant odours to cheer the blessed in Paradise, and enliveneth the pallid flame of the profoundest bell. ·

God alone is Omnipotent! He thought, and worlds were created; he frowneth, and they dissolve into thin smoke; he smileth, and the torments of the damned are suspended. The thunderings of Hermon are the whisperings of his voice, the rustling of his attire causeth lightning and an earthquake, and with the shadow of his garment he, blotteth out the sun.

God alone is Merciful! When he forged his immutable decrees on the anvil of eternal justice, he tempered the miseries of the race of Ishmael in the fountains of pity. When he laid the foundations of the world, he cast a look of benevolence into the abysses of futurity, and the adaman. < tine pillars of eternal justice were softened by the beamings of his eyes. He dropped a tear upon the embryo miseries of unborn man, and that tear, falling through the im

measurable lapses of time, shall quench the glowing flames of the bottomless pit. He sent into the world to enlighten the darkness of the tribes, and hath prepared the pavilions of the houri for the repose of the faithful.

God alone is Just! He chains the latent cause to the distant effect, and binds them both immutably fast to the fitness of things. He decreed the unbelievers to wander in the whirlpool of error, and suited their souls to future torment. He promulgated the ineffable creed, and the germs of countless millions of believers, existing in his contemplation, expanded at the sound. His justice refresheth the faithful, while the damned spirits confess it in despair.

God is One! Abraham the faithful knew it; Moses declared it amidst the thunderings of Sinia; Jesus pronounced it, and the messenger of God, the sword of his vengeance, filled the world with that immutable truth. Surely there is one God, immortal, omniscient, omnipotent, most merciful, and just, and Mahomet is his apostle. Lift up your heads to the Eternal, and pronounce the ineffable, adorable creed, There is one God, and Mahomet is his prophet.

Remarks on a Tract, entitled, A short Daily Exercise, with - Directions for Mass, Confession, and Communion, &c. · Published for the Use of the Poor. By R. C., D. D.

In this publication, great emphasis is laid on the priestly office, as if such office did distinguish one Christian from another; though the New Testament expressly says of Christians in general, “ Ye are a holy priesthood to offer up spiritual sacrifices;" and again, “ Ye are a royal priesthood, a holy nation;" nay, that they are all made kings and priests unto God. As to priestly power or authority, our blessed Lord has declared that there is an equality among all his disciples. Peter himself had no keys given to him, but those of first opening the doctrine of the resurrection both to Jews and Gentiles, and the confession which he made, “ that Jesus was the Christ, the Son of the living God," was the very rock on which God the Father would build his church, against which the gates of death should not prevail. Besides which, the apostles utterly disclaim dominion over the faith of any. But the primary end of priestly power in the Romish Church, is that of giving absolution to the confessor; whereas the New Testament every where supposes the object of confession to be the offended or injured person, and none else. « Confess your faults one to another, and pray for one another," says St. James; and our Lord bids the offender go and be united to his injured brother before he offers his oblations. Nay, where the offence was such as would reproach the Christian profession, and the offender unaffected by it, our Lord there bids the offended, to go and privately admonish him, and if he remained obstinate, then take two or three of the - said society to reprove him. Upon this being unsuccessful, he was to tell it to the church, and have no further communi. cation with him, till he reformed. So groundless is auricular confession when made to a priest.

The above publication also corrupts the object of Christian worship in the unity thereof. It does so as the Atla. nasian and Nicene creeds will haye it, that there are three distinct persons of one and the same substance, and equal in power and glory; and yet that the Father is unoriginated and underived, the Son generated, and the Spirit proceeding. The Father is unbegotten, the Son begotten. The Father sends, the Son sent, the Spirit poured out, communicated, or given. The Father's supremacy is more generally ackuowledged, without allowing of a subordinancy; and though that supremacy reduces an equality to a most gross absurdity, we can add, that Jesus Christ, in the character of God's well-beloved Son, always paid his worship to the one God, his God and our God, his Father and our Father, and taught his disciples and followers to contemplate the one God, the Father, as the supreme object of their address : the above creeds must, therefore, be manifest perversions of the object of religious worship. A further perversion is that of the Mediation of Jesus Christ, which I prove thus : St. Paul thus defines a mediator : “ A mediator is not of one, but God is one;" that is, God, as one of the parties mediated between, cannot be a mediator, forasmuch as it is impossible he should mediate between himself and other beings; and he likewise says, that though idolatrous Gentiles had gods many and lords many, yet Christians “ have but one God, and one Mediator between God and men, the man Christ Jesus," and our Lord never once mentions any mediatorial name but his own. “ Hitherto ye have not asked any thing in my name : ask and receive, that your joy may be full." Now, Sir, if we look into the Litany for Family Devotions in this missal, we find an army of mediators, viz. of saints, angels, archangels, holy patriarchs and prophets, apostles and evangelists, doctors, priests, levites, monks and hermits, all holy innocents, bishops and confessors, with all holy virgins and widows, who are supplicated to make intercession for the devotee. "N. B. Not a single word of any virtuous married woman, though inarriage is "honourable in all. Here we might ask, Why has the Romish Church made matrimony one of her seven sacraments, and not rather celibacy, if celibacy is more meritorious ? We further observe, that in the Liturgy of our Lady of Loretto, the Virgin Mary is styled “Holy Mother of God; Mother of our Creator; Seat of wisdom; Cause of our joy; Queen of angels, patriarchs, apostles, martyrs, confessors" -no fewer than forty-four characters, many of which are far inore than divine, which are ascribed to the wife of Joseph. “ In the days of Cyril, she was styled Queen of Heaven, and Mother of God, and so decreed to be in the councils of Ephesus and Chalcedon ; and Cyril hiinself, who presided in the council of Ephesus, made no scruple to call her the Complement or Supplement of the holy Trinity."* But what, if possible, is yet harder of digestion, is what this

Popish writer has said of the Christian's one Mediator, unyder bis 28th meditation, viz., “That from the first moment of his conception in the womb of his blessed mother, till his expiring on the cross, his soul was ever employed in adoring, glorifying, blessing, and loving his heavenly Father, and in offering himself to his will.". If nature, reason, and the truth of things be consulted, a greater insult upon the human understanding cannot be imagined; but, if viewed in the light of revelation, it is beyond conception offensive and untrue. St. Luke inost aptly and expressly says, that “ the child Jesus, increased in wisdom and in stature, and also in favour with God and man." Nor does it appear that he was qualified for the execution of his divine mission, or that he had a knowledge of what it was intended to be, till after the spirit of God descended upon him, when he was baptized of John, his harbinger. In every credible report made of him in the New Testament, he appears to have been in all things made like unto his brethren. But it is not much to be wondered at, if a priest who pretends to

* See Ben Mordecai's Apology, Letter VII. p. 148.--N. B. Cyril persecuted Nestorius, in the fourth century, because he would not allow Mary to have been the Mother of God.

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