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will not only raise many, but leave them both unanswered, and unanswerable."

So may we say of the theory of the aiōns, and of all others which protract the days of the creation beyond their due bounds. They raise difficulties, and involve absurdities, which can never be got rid of, but must remain as a lasting monument of the folly of their projectors.

"And therefore," as Augustine concludes, and with which I would also conclude," Their day must be the same as ours now, which is divided into twenty-four hours, and takes up the whole space of light and darkness, in which the sun passes from any one meridian to the same. Their month must be the same as ours now, only de- | termined by the space of one change of the moon to the other. And their year must be the same with ours now, containing all the four seasons, and determined by the apparent revolution of the Sun to the same point of the ecliptic."

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account in six natural days, than with the protracted period of millions of ages; which seems rather to resemble the process by which the universe was to be conducted after it was formed, than the act of forming and calling it into existence.

Why then confound these two things? Or why apply that period to the one which is only applicable to the other? It is indeed a truth, that all time, long or short, is, in the view of the Eternal, alike; that one day is as a thousand years, and a thousand years as one day. But this ceases to be a truth when it is erroneously applied. It is only in relation to the Divine procedure in the course of providence, or of the government of the world, and not to the creation of it, that the apostle says, "One day is with the Lord as a thousand years, and a thousand years as one day ;" though some seem to think it is no evil to misapply the passage for the support of their systems. The difference lies here. In creation, Jehovah works by himself: in providence, he works by means of others. In the first, He spake, and it was done; He commanded, and it stood fast. In regard to the second, he promises or predicts things which are to be done at some future period. But reserving the times and seasons of their accomplishment, in his own power, or infinite mind; ignorant and unbelieving men, reckoning it long, begin to turn it into ridicule, and to say in derision, "Where is the fulfilment of the promise of his coming, &c.? not knowing, that, in relation to the course of providence, one day is with the Lord as a thousand years, and a thousand years as one day."

After this unanswerable refutation by the excellent Augustine in regard to the antediluvians, may we not say, Very serviceable indeed to the interests of Christianity must the man be, that can raise such a theory as that of the aiōns, or maintain a doctrine which amounts to the same thing, merely to satisfy the impertinent objections of geologists, whose presumption in attempting to scan, and to bring within the compass of human rules, the works of the Almighty, ought rather to have been curbed in the outset! What claim have such to be heard more than the other? Admitting, for a moment, the geognostic structure of the globe to be such as has been described, does it hence follow, that we must violate Thus do men evidently mistake the common sense, and every just principle intention of the Divine Operator, that ofcriticism, nay, have recourse to down- the universe in its formation, astonishright absurdity, in order to make mo-ingly grand as it is, was not designed dern observations and ancient accounts agree? By no means, if we consider the subject aright.

The stupendous work of Creation,a work, in which ALMIGHTY POWER is concerned in a way peculiar to itself; not in upholding and conducting the operations of things that are, but in calling into existence things that are not; this work, I say, seems much better to accord with the idea of an immediate, though orderly and gradual effect, such as that of the Mosaic

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as the master-piece of its infinitely wise contriver, by which, like weak minds among men, he might immortalize his name; but only as a theatre on which he might perform greater works than these. Accordingly, did we only know the whole history of the universe since its commencement, glorious as the work of creation may appear, it would in a manner retain no

* Psa. xxxiii. 9. † Acts i. 7.

glory, by reason of the glory that has excelled in its government, physical and moral, since its creation.

But the hypothesis we are considering equally deprives both of their primitive excellencies.

First, instead of exhibiting Nature to the first rational inhabitant of the globe, in all her primitive charms, his mind must have been strangely struck at her aged and decrepit appearance; and the first exercise of the human intellect, instead of having been drawn forth in tributes of praise to a munificent Creator, must have revolved on the odd situation in which he found himself placed, amidst traces of prodigious convulsions of nature, and of the ruins of a former state of things, and of many other disgustful objects, enough, to perplex and agitate his simple and inexperienced mind. It may be true, as the pompous author of the Dissertation says, "That the cottage of a peasant may be built in a few weeks; and also, that a palace fit for the reception of a monarch may require whole years to erect and to furnish." But what has such a comparison to do with the present subject? I presume, the cottage, however quickly reared, would be like a cottage; and the palace, how long soever in rearing, would be like a palace. Not so, however, these pretended preparations for the first Man. They more resemble a hog-sty, or a den of wild beasts, abounding with filth and confusion, than a palace prepared and garnished for the reception of a prince. Besides, this system represents death reigning in the world before sin; whereas the Scripture seems to hint that sin reigned first, and then death; and that the first death was that of the animals slain in sacrifice, with whose skins the merciful Jehovah clothed our naked and now wretched progenitors, and pointed them to a typical death, as the only way of life. But this author seems to see charms in

death, and in the skeletons of animals decorating the palace of the perfect, and as yet innocent, being who was formed in the image of the incorruptible GOD.

Secondly, this scheme also divests the rule or government of the world of all its primitive excellencies. Look into the aiōns of Mr. Macnab, and with these every other scheme which protracts the days of creation beyond

their due bounds, exactly agrees; look into his system, I say, and behold what a mass of incongruities! His six aiōns, are six periods of immeasurable length, in each of which was a work performed peculiar to itself. The third was the vegetable aiōn. But upon what principle he makes vegetables to flourish through countless ages prior to the formation of the heavenly bodies on the fourth aion, still remains a secret with himself. No power in nature, so far as is yet known, will in the least aid his hypothesis. Nor is it less ridiculous to suppose that the vegetable kingdom flourished" generation after generation," only for the formation of the " immense masses of carbonaceous matter, which are said to be found far beneath the present surface of the earth."* Yet it must have been so if his aiōns are to be admitted; for it was not till the fifth aion, that any living creature was produced that could subsist on them. His sixth aion involves in it consequences more ridiculous still. Man was created in this aiōn. If, therefore, we take the third as an example of the duration of the rest, it will follow," that generations after generations of men must have rolled away during these immeasurable ages of the sixth aion, as well as of vegetables during the third. And if the third has left remains of vegetables, and the fifth of animals, why has not the sixth likewise left remains of men? For the sixth is now completed and come to a termination, as well as the third and fifth; and we are now entered on the seventh aion, according to his system. Why then has not the sixth left traces of its having existed, as well as the others, by depositing the bones of the human species which existed and flourished during this period, if depositions of this kind are to be regarded as premises leading to such conclusion?

Though I have much more to say on this subject, yet I feel weary in continuing it any longer, nor do I conceive it necessary, as the absurdity of the system has surely by this time been made to appear. In my next, I am to take up the subject of the eternal existence of Matter.

[To be continued.]

* Macnab's Theory, art. 66-70.

Superstition in the 15th Century.

TO THE EDITOR OF THE IMPERIAL
MAGAZINE.

SIR,

I send you a curious instance of the | superstition of our Forefathers, extracted from a MS. in the British Museum, written, as near as I can make out, in the reign of Richard III. ; at any rate, in the 15th century.

W. For to stanche blood a good Charme provyd.

God that was in Betthleem borne, and Baptysed was in the water of foon | Jordane, the water was wylde and wod, throw y Fadyr and yo Son and y' stedfast Holygoste thre personys and oon God in Trinitie hit stylle stood, so stonche thow blood, the wyche comyth out of his wounde.

Than sey thre paternosters and thre aveys and the crede in the honore of the Trinite. Amen.

TO THE EDITOR OF THE IMPERIAL
MAGAZINE.

SIR,

my Translation, but that by viewing before them the original of one Ode, they might be inspired with a desire of reading the whole.

Μέχρις τοῦ κατάκεισθε; κότ, ἄλκιμον ἕξετε θυμόν,

Ω νέοι; ουδ' ἀιδεῖσθ' ἀμφιπερικτίονας 'Ωδε λίην μεθίεντες; ἐν ἐιρήνῃ δὲ δοκέιτε

Ησθαι, άταρ πόλεμος γαιαν ἅπασαν ἔχει. *Αιθωνος δὲ λέοντος ἔχων ἐν στήθεσι θυμόν,* Καί τις ἀποθνήσκων ὕστατ ̓ ἀκοντισάτω. Τιμῆεν τε γὰρ ἐστι καὶ ἀγλαὸν ἀνδρὶ μάχεσθαι

Γῆς περὶ, καὶ παίδων, κεριδίης τ' ἀλόχε Δυσμενέσιν· θάνατος δὲ ποτ ̓ ἔσσεται, ὑππότε κεν δὴ

Μᾶιραι ἐπικλώσωσ'. ἀλλά τις ἰθὺς ἴτω ̓́Εγχος ἀνασχόμενος, και ὑπ ̓ ἀσπίδος ἄλκιμον ἦτορ

Ελσας, τὸ πρῶτον μιγνυμένε πολέμε. Ου γάρ κως θάνατον γε φυγέιν ἐιμαρμενον ἐστὶν

*Ανδρ', ἐδ' ἐι προγόνων ᾖ γένος ἀθανάτων. Πολλάκι δηϊοτῆτα φυγὼν και δέπον ἀκόντων Ερχεται, ἐν δ ̓ ὄικῳ μοῖρα κίχεν θανάτε. ̓Αλλ' ὁ μὲν ἐκ ἔμπας δήμῳ φίλος ἐδὲ ποθεινὸς, Τὸν δ ̓ ὀλίγος στενάχει καὶ μέγας, ἤν τι πάθη.

Λαῷ γὰρ συμπάντι πόθος κρατερόφρονος ἀνδρὸς

Θνήσκοντος· ζώων δ' ἄξιος ἡμιθέων. "Ωσπερ γὰρ μιν πύργον ἐν ὀφθαλμοισιν ὁρῶσιν,

“Ερδει γὰρ πολλῶν ἄξια μόνος ἔων.

(TRANSLATION.)

How long in slothful ease will ye remain?
When will ye wake your warlike souls to fame,
O noble youths? Do ye not blush to see,
Still unassail'd, your neighbouring enemy?
Ye think to sit in peace; though wars around
Waste your rich land, and all the realm con-

found.

Like lordly lions rouse your slumb'ring rage,
And
None ever yield, though in the pangs of death,
spear to spear your vaunting foes engage!
But wave the threat'ning sword e'en to his

Ir is almost useless in this place to say any thing in praise of the Poems of Tyrtæus ; their fame has been established for ages. History informs us of the effects they produced on the Spartans, in exciting them to exert themselves against the Messenians, whom at last they overthrew. Inspired by these poems, they felt martial valour again warming their breasts; and urged on by their poetical general, they became invincible. The language of Tyrtæus is surprisingly energetic; his ideas are noble; and the whole glows with the ardent spirit of a warrior. Plato, who was no mean judge of poetry, speaks of them in these words. (De Leg. p. 628, ed. Steph.) "Ω Τυρτᾶιε, ποιητὰ θείοτατε, δοκεῖς γὰρ δὴ σοφὸς ἡμῖν ειναι και ἀγαθὸς, ὅτι τὲς μὲν ἐν τῷ πολέμῳ | διαφερόντας διαφερόντως ἐγκεκωμίακας: Tyrteus, thou divinest of Poets, truly | Who, dire in purpose, stems the battle's tide indeed thou seemest to be both wise and For children, country, and his youthful bride. brave, because thou hast ADMIRABLY written the encomiums of those who were worthy of admiration in battle.—The only motive that could prompt me to insert in your Magazine this Ode of Tyrtæus, is, that many who have hitherto neglected him, might be induced to read his Poems; not by seeing

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latest breath!

Glory and Fame the warlike Chief await, Who, in the fight, deals round the shafts of Fate;

* This fifth verse is wanting in the original, which Camerarius supplied from his own ingenuity; but certainly it is much better to supply defects with the Author's own words, (though not belonging to this place,) than with the productions of moderns. This line is a fragment of Tyrtæus' own.

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His race descend, though from immortal Jove.
Oftimes from battle and the clash of spears,
The dastard flying, urged by guilty fears,
Escapes impending fate; but Death will come
And strike th' inglorious coward at his home.
He ne'er was Friend of Man," nor "State's
delight;"

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His fate no bitter grief can e'er excite :
While high and low bewail the Hero's fate;
Dwell on his valour, and his deeds relate;
And if unslain, he lives to view the light,
Whole nations praise his conduct in the fight;
Extol him to the skies, record his name,
And place him foremost on the roll of Fame.
For, as a tower of strength, they see him stand,
The Hope, Defence, and Bulwark of the land;
Himself a host, he singly leads the van,
Enacting mighty deeds beyond the power of

man.

P. H.

REVIEW.-Lectures on some important branches of Practical Religion, by Thomas Raffies, A. M.

[Concluded from col. 180.] FROM the observations which we made on this work in the preceding number, our opinion of its merits may without difficulty be ascertained; and from the specimens which we introduced, our numerous readers have a fair opportunity of forming their own. On this point expression may assume a variety of forms, but we shall be much deceived, if the decisions of judgment do not terminate in one common result.

heavenly things. Retiring from the sanctuary, Mr. R. strongly recommends silence, or a contemplative and devotional spirit, leading only to such topics of conversation, as may arise from the important truths of the gospel, which we have been permitted to hear; avoiding all idle and unprofitable interchange of thought, which can scarcely fail to efface those serious impressions which the mind might have received. Connected with each of these topics, Mr. R. has introduced a variety of appropriate observations. His arguments are numerous and diversified ; and generally rendered commanding and conclusive, from that happy coincidence which finally appears, between the reasonings which they contain, and the evidence of those numerous scriptures, to the authority of which he constantly makes his appeal.

On the Government of the Tongue, the author has displayed an excellent example of what he recommends, giving praise to whom praise is due, and pointedly reprehending as highly criminal, the abuse of this important, but too frequently ungoverned, member of the body. It is paying the author but a partial compliment to say, that between the use and the abuse of speech, he has drawn many valuable lines of pointed discrimination. It is more to his real honour, as a minister of the gospel, to observe, that we perceive his remarks fully bearing on practical life, and entering into those domestic, social, and public departments, which constitute the whole circle of civilized society. But we will profit by his advice on the present occasion-bridle our own tongues; and permit the author to describe the amazing influence of speech:

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Adverting to that Propriety of Conduct in Public Worship, which ever ought to distinguish those who bear the Christian name; Mr. R. calls our attention to the following topics. First, the disposition and conduct that should Consider what amazing good, or precede any engagement in so solemn awful mischief, your tongue may be the a duty; the views we should entertain instrument of effecting.-Life and death, of its nature; the motives which should says the wise man, are in the power of induce our attendance; the temper the tongue; and greater wonders have and frame of mind with which we been achieved by this single and insigshould approach the Almighty; the nificant member of the human body, persons whom we should accompany than by roaring batteries or embattled to the house of God; the conversation armies. The tongue of the eloquent we have indulged on our way; an Demosthenes, roused the Athenians early, punctual, and regular attend- against the boundless ambition of ance; close and unremitting attention; | Philip: the bold tongue of the elegant sedateness and composure of manner; Cicero, delivered his country from the courteousness and kindness to stran- deep-laid plots of the artful Catiline: gers; and above all, the heart sted- the wild harangues of a solitary herfastly fixed on the living God, and on | mit, filled all Europe with frenzy, and

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are always judicious, generally comprehensive, and occasionally so profound, as to shew that he is well acquainted with the various meanderings of the human heart. Few, we conceive, can read this lecture without improvement; and those perhaps may be most fully edified by it, who, on dropping the book, will be ready to acknowledge, that they still require the admonitions it conveys.

In his lecture on Dress, the author's

The subject is viewed in various lights, embracing the different orders of civilized society, and entering into the domestic circle. The topics of discourse are judiciously chosen, and the arguments lead so immediately to their legitimate conclusions, that they can hardly fail to impress conviction on every mind.

On this simple proposition, that Christian principles forbid all dress which is not honestly procured, the author reasons as follows:

"The power of the tongue to dispense good or evil, is sufficiently demonstrated by the images and epithets employed in the sacred writings to designate it: It is choice silver-health-language is pointed and expressive. a tree of life—the pen of a ready writer; or it is a fire-a world of iniquity-an arrow-a razor-a sharp sword-a Scourge a serpent-and a devouring flame. The tongue introduced the first sin-told the first lie-and was concerned in the first murder: whilst, through the medium of the tongue, the laws of God were promulgated-the institutions of the Mosaic economy were established-the predictions of the Messiah were uttered-and the gospel was published in all languages; till Christianity became the religion of the Roman empire, and the emperors of the world bowed the knee before the symbol of the cross. Contract the survey, and see of what your own tongue is capable. By it you may propagate error-maintain falsehood -support imposture-injure excellence encourage sin-abet the cause of the devil-mislead the ignorant, and overwhelm the timid with despair; or by it you may express your simpathy -encourage the desponding-succour the oppressed-defend the innocent resist the infidel-confront the sceptic -and maintain the cause of God and truth, against a blaspheming world. And is it not of infinite importance, that an engine of so much good, or so much evil, should be in a skilful hand, wisely regulated, and well controlled-that it should be made perpetually to advance the glory of God, instead of doing the filthy and destructive work of the devil."

This quotation may furnish a fair specimen of the author's manner of writing; but it can afford none, of that comprehensive view which he has taken of the subject, nor of those numerous ramifications into which he has been led, while developing the good and evil consequences, which result from this vehicle of mental communication. The discussion is highly instructive; the author's observations

"That dress is dishonestly procured for which you know you cannot pay, for which you never mean to pay, or the payment of which is effected by dishonourable or dishonest means, by falsehood, by purloining, by embezzlement, or fraud. And how many are there, I do not say in this place, God forbid it should be, how many are there, awful examples of the statement I have made. See them covered with the richest silks, adorned with the finest lace, and glittering in diamonds and gold. The mirrors of the drawing-room reflect their nodding plumes, and their jewels give back, in rays of dazzling light, the glare of costly chandeliers,-while the astonished crowd gaze with vexation on the splendour by which they are eclipsed! But, alas! all this, perhaps, is the plunder of suffering creditors, the price of widows' tears, and orphans' cries-wrung from the bowels of honest tradesmen, whose meal is the scantier by every pearl, and the provision for whose family is diminished by every plume. And is it a female bosom-the soft, the tender bosom of a female, which all this vast profusion covers? Oh! if it be not callous to feeling, how must it be wrung with anguish, how must every pearl suddenly lose its beauty, every gem its lustre, by such a reflection? But fashion can harden the heart, a”

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