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with those of my other relations, who are laid side by side. I visited the grave in thoughtful musing silence. I stood before it, and read over the names upon the now time-worn slab. First came my brother George; this carried me back to my early days I recollected putting my hand upon his cold cheek, and bitterly did I weep as I remembered the buoyancy of spirit which I then possessed, compared with my now depressed state of mind. I seemed to myself to be bearing a heavy load of grief, such as I could not long sustain, and of which death alone would unload me. I passed on to Maria, and my mind recurred to the anguish of my beloved parents; "Now," said I triumphantly, "for ever over!" Next came my kind, affectionate, beloved mother: many were the tears I shed, as I recollected acts of kindness from her, so numerous that I could not recount them; so dear, that time has not yet effaced them. I passed on to my dear father, and sweet yet melancholy were the recollections he inspired!

Next came that beauteous bud, and fullblown blossom, so lately plucked. O what a blessed sight could I see, these all hymning the praises of their Redeemer !

Close beside these was the vault, where were deposited the remains of my beloved friend Theophilus, and his parents. There is now in the midst of my departed family just room for me to lay my bones, which I shall shortly do; and at that great day, when all shall be laid open, shall we all arise to stand at the right hand of God. Who shall separate us from the love of Christ? No, none ever shall!

Well, sir death had now done his worst, and now I was left to other foes. Hitherto I had possessed worldly prosperity my estate was not only the support of my family, but the employment I found in the management of it had been a solace to my wo: this solace I was not long left to enjoy. Circumstances which I need not now detail, deprived me of every thing. But now life had lost its charms for me; I regretted not my loss: the slender remnant which was left me was not sufficient for even my little wants, and necessity drove me abroad. I was at this time fortyseven years of age; the war was now over, and I repaired to the south of France, where I lived in retirement. And now, if aught on earth could contribute to my happiness, I might have found a quiet restingplace. But I could not linger in the passing scene below, and feel myself at peace: no; all places were now alike to me, so that thence I could hold communion with 2D. SERIES, NO. 15.-VOL. II.

Heaven, and that was not confined to time or place and so that I could obtain that wherewith the body might be supported, I sought no more.

Those truths which I felt so supporting and encouraging to my own case, I endeavoured to impart to others. And I trust I was made the means of blessing more than one poor soul among the native peasantry with whom I lived. In this retirement, I was seized with a most violent fit of illness: which brought me very near the grave. I almost longed for death: I fear I did not feel sufficient resignation to the divine will. O Lord, pardon these sins, for my Saviour's sake. Ten months was I confined by this illness and it was a much longer period ere I regained my perfect health and strength. Soon after this, I received a letter from a friend in England, desiring me to return without delay, and informing me of a part of my property having been recovered. I had a great desire once more to behold the dear spot where all I loved on earth was interred, and I wished also to lay my bones among them: so I returned immediately. I found the property recovered amply sufficient for my maintenance, so I settled near the spot where I formerly resided, in a humble house in the village, of which I had before been chief possessor. It was a great trial to me to see the places so endeared to my heart by my early friendships. I entered the house that was formerly mine: there was the spot in which I used to play in my earliest infancy; there was the corner in which my beloved mother used to sit at her usual occupations; in that spot stood the table round which we all once sat, a blooming, smiling band!

I walked down the beautiful dell, through which, forty-five years before, I had walked with beloved Theophilus! How strongly did his words recur to my memory, "Meet me in that day at the right hand of God!"

Not a stone was altered: the rocks seemed to echo back the sounds they then heard the babbling waterfall was still flowing, crossed the road, and disappeared through the same cavity as before. At last I came to the very spot where we had stood still, and wept on each other's necks: old as I was, I could not forbear weeping, but now I wept alone! OI shall soon cease to water my couch night and day with my tears.

I visited the church-yard that too had undergone few alterations: the mounds on its surface were much thicker than before, when I last beheld them: but otherwise it seemed exactly as it was when I last saw it, 159.-VOL. XIV.

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fourteen years before! I came to the tombs, where-O, I need not again mention their names. The tombs were falling rapidly to decay my brother's name and age were scarcely legible; so also those of my friend Theophilus: the others, though less impaired by time, gave evidence that they would not long record the names of those whose ashes rest beneath them. "In a few years," said I, "I shall also lay my ashes here: years will roll on, and, in a century, the domains where the beloved ones of my heart were born, will be in the possession of the grandsons of the present tenants, now unborn to them it will be of little moment what was the name of the

family who possessed the estate before them; they will lightly regard these tombs; they will pass unheeding by that dell where Theophilus and I wept together in short, these names and ours will be perished out of the land. Vanity of vanities; all is vanity."

I proceeded with a mournful heart to the church: I trod the time-worn aisle : I saw the place where we used to sit and hear the blessed word of God; where often we have prayed; and where I sought, in the freshness of my wo, for that solace which the Lord alone can give. I glanced down the aisle, and saw in the chancel the monuments of our family and the L's: they stand side by side. I stood, and read them; those of our family were as follows: "In a Vault near this Church lies interred the Body of

George R-, eldest Son of Geo. R-, Esq.
of- -Hall;

Who died on the 21st of July, 1775, aged seven years.
Also, by his side are laid the remains of
Maria R, sister of the above, who expired
on the 12th of January, 1792, aged 19 years.

Sweetly and securely rest,

They that sleep on Jesus' breast:
Calm and peaceful down they lie,
That in blessed Jesus die."

On another stone, close beside this, was the following:

"In the same Vault with those of her children, are laid the mortal remains of Maria R-, who

was called away from this world of sin, to one where sorrow never comes, nor care, on the 30th of April, 1794: aged 49 years.

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In the gloomy grave we lie?

Know, the sting of death is sin,

Turn a searching eye within.

Fain we would that thou shouldst know

How to value things below:
Take this solemn warning home,
"Flee thou from the wrath to come."

Here closed the record of the ravages of the last enemy in our once happy family: I stood for a few moments absorbed in the reflections which naturally arose on such a subject; then, turning my eye to the left, I saw the purely white marble slab, on which the name of my beloved friend was

inscribed not, thought I, more purely white than thyself now; for thou art arrayed in that fine linen, even the righteousness of the saints, which may well dazzle the eye of every beholder.

The inscription was as follows:

"Sacred to the memory of Theophilus L-, only child of Charles and Sophia L-, of House,

he expired on the 1st of July, 1783, in the
15th year of his age.

Vain are the blooming cheek and sparkling eye,
To plead for mortals who are born to die:
He slighted these, and sought that heavenly joy,
That will not fail him, and that cannot cloy.
Stop, traveller, read, and mark, and learn, and go:
The hand that laid this lovely lily low,

Will stretch thee soon beneath the verdant sod;
O strive, like him, to live for ever with thy God."

It is strange, sir, how lasting are those friendships which are cemented by that heavenly love, without which the closest union is as tow. That friendship which I then formed has twined itself with clinging tendrils round this heart of mine; but it has taken root, oh! how much deeper, in the soul! And though for a time this heart shall lay aside its office, it shall again resume it, when it shall no more be defiled by these waves of sin and sorrow, which now beat heavily and frequently against its unstable foundations, and will at last be its destruction !

Then shall our friendship be again united, and there shall it again take root in that new heart, for no storm shall again shake it, no death shall again divide it, no sin shall again mar it,-but, oh! delightful thought, there it shall flourish for ever, and

for ever!

Just below that is another:

"Sacred to the memory of Sophia, wife of Charles
L-, of
House, Esq. who departed this
life on the 10th Nov. 1783. Aged 38 years.

Also, of Charles I, Esq.
who died on the 17th of August, 1785.
Aged 43 years.

This grave will shortly be a spot,
By all who knew it once, forgot.
Stop, passing stranger, let it be,
A strong memorial unto thee.

On the opposite side of the chancel was one which had been placed there more recently, and it was with the most heartfelt anguish that I turned to this second, but not less ardently beloved branch of my family the monument stood by itself, was of plain white marble, with no other ornanament than the dear names thereon inscribed:

Beneath the turf are deposited the remains of
"Theophilus R-

a beauteous flower, nipp'd in the very bud.
He expired on the 18th of June, 1814.
Aged 14 years.

Death mark'd it to fall ere it blew,
And eagerly sought for the strife;
But sick of the contest, it flew,
To hide in the bosom of Life.

Also, those of Sarah, mother of the above, who expired on the 21st of December, 1814 Aged 35 years."

CONCILIATION, CHRISTIANITY, AND CIVILIZATION IN CEYLON.

Oh! said I, as I turned and gazed on them all-what a noble sight! Here are now before me the only remaining records of nine dear friends,-how unspeakably dear!-and not only my friends, but friends of the living God! Here are the records of nine, who have long been singing, more melodiously and more gloriously than the fabled Nine of old-for what has been the song?-Worthy the Lamb! oh, how gloriously shall that sound be one day heard in the renovated world-how shall that redemption be all the song, "till, like a sea of glory, it spread from pole to pole," -and all my joy now is, that I shall join the song with these my beloved ones, when we shall all appear together at his throne!

And now, sir, I would ask, Am I not a happy man? I have long dwelt a solitary man; I have long lived an afflicted man: I have continued my course, a despised man, but am I not a happy man? Yes; for I am "a freeman, whom the truth makes free." And truly blessed of the Lord have I been, for in all the storms which have broken over me, His hand hath upheld me, His eye comforted me! Sir, I set out on the journey of life with a large party of companions: my early morning was fine, but it has rained all day; and in the storms which broke over us, I have one by one lost all my companions but as evening approached, the clouds dispersed, and now, oh! what a bright ray of sunshine is breaking out from beneath them!

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It assures me my day will end in peace! "Surely the last end of the good man is peace !" O let me erase that word, good" none is good, save one, that is, God; and oh how good is he! Rather let me say "of the afflicted and mourning, yet triumphant, Christian;" for surely his end is peace: evening dews fall not more gently on the ground, than the believing Christian falls asleep in the arms of his dear Saviour? Oh yes, I am a happy man, and soon shall be a glorified spirit! Blessed Jesus, till that hour arrive, when earth and all its vanities shall go from my eyes as fleeting shadows; when all that before was substantial shall be so no longer till that hour, be my support; that, as I advance further along the narrow way, my footstep may be firmer, and my eye clearer; and grant that no temptation may draw me aside, and turn away my eyes from the eternal city: and when that hour shall arrive, when the "dark river of death that is flowing between the fair city and me," shall be crossed once and for ever; O carry me through, and bear me up above its cold

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waves, that I sink not; and finally receive me into thine eternal rest! I hear, even now, the blessed voice, exclaiming, "Be hold, I come quickly; even so, come, Lord Jesus. Amen."

W. G. B.

CONCILIATION, CHRISTIANITY, AND
CIVILIZATION IN CEYLON.

SIR A. JOHNSTON, while president of his
majesty's council on Ceylon, thought, after
a long consideration of the character and
manners of the natives, that the surest
way of making them respect the British
government was, to take every means in
his power to enable them to understand the
principles and the evidence of the religion
which was professed by the members of
the British government; to shew them, that
those principles, and that evidence, had a
great influence upon the public conduct of
those members, and that they were calcu-
lated to render those who professed them,
deserving of respect, and anxious to render
the different natives, amongst whom those
principles, however differently modified,
prevailed, equally deserving of the respect
of their countrymen. In order to attain
these objects, Sir Alexander adopted the
following plan.

1st. Of circulating amongst the natives of the country, such information as might lead them to understand the principles and evidence upon which the christian religion is believed by Christians.

2dly. To convince them, by all public acts, that the belief in this religion had a powerful influence upon the public conduct of the British government.

3dly. To render all those who profess the christian religion worthy of the public and private respect of their countrymen.

4thly. To remove all subjects of political jealousy, with respect to those who profess Christianity, from the minds of those who professed other religions, in the island of Ceylon.

With a view to the first point, Sir Alexander formed the first Bible Society which was ever established in any part of Asia, at Columbo, and took means for having correct translations of the Bible made into Palee, Cingalese, and Tamul, the three languages which are understood on Ceylon.

He caused, also, translations to be made into the same languages, of the summary of the evidence of Christianity, drawn up by the late Bishop Porteus, of London; after having ascertained, from many Brahmins and priests of Buddhoo, that this summary was more intelligible and satisfactory than

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CONCILIATION, CHRISTIANITY, AND CIVILIZATION IN CEYLON.

any other work that had been submitted to them, upon the same subject.

He also caused some of Hannah More's Sacred Dramas to be translated into the same languages, having previously ascer tained, that dramatic representations had been, from time immemorial, as well on the island of Ceylon as on the continent of India, the most popular mode of circulating, amongst the natives of the country, such religious and moral doctrines as were intended to influence their moral and political conduct.

With a view to the second point, Sir Alexander introduced the form of making the king's judges, at the commencement of every criminal session, and just before they began the business of the session, proceed, in a public procession, from the court-house to the public church; and there, after having attended divine service, and heard an appropriate sermon preached upon the occasion, solemnly take the sacrament, in the presence of all the jurymen, and other natives, of all the different religious persuasions, who attended the sessions. Sir Alexander also encouraged the establishment of the Wesleyan and the American missionaries in different parts of the island, in order to afford an easy and a cheap means of education and religious instruction to all those who professed Christianity. He also encouraged the Wesleyans to republish Baldeus's account of the state of Christianity in his time in the province of Jaffna, in order that the attention of the British government and the British public might be induced to take measures to restore the different Protestant churches, and the different Protestant schools, to the flourishing state to which they had been brought by the Dutch government, in the seventeenth century.

Sir Alexander also introduced the regulations of 1806, putting an end to all the odious and unjust restrictions under which the Catholics had been placed, on account of their religious belief, by the policy of the Dutch government, in order to convince the natives, that the English government was really actuated, in its public conduct, by the principles of charity and benevolence taught by the religion which they professed; a fact that the natives of other persuasions had theretofore doubted, not conceiving it possible, that, were they really influenced by the charitable principles they professed towards all men, they could persecute, with so much rigour, other Christians, merely because they differed with them upon some of the tenets of their religion.

With a view to the third point, Sir Alexander encouraged education amongst all denominations of Christians in Ceylon, by giving them an opportunity of displaying their talents and knowledge in public, as jurymen, in the protection of the lives, the liberty, and the property of their countrymen, and by causing their distinguishing themselves as jurymen to be a sure road to public preferment; thereby making it worth the while of every Christian to become respectable, and attaching an idea of respectability in the minds of the people of the country to the character of a Christian.

With a view to the fourth point, Sir Alexander took every opportunity to shew, that the religious belief which a man professed was no impediment or drawback to his enjoyment of any political privilege, or his attainment of any public office. He therefore took care that no distinction whatever should exist between any man on account of his religion in the enjoyment or exercise of his right of a juryman:

Every juryman, whatever religion he might profess, being on a footing of perfect equality as to his rights in this capacity, and as to the pretensions he might have for holding any office, either in a court of justice, or under government; Sir Alexander strictly adhered to this rule, conceiving, that the best way of preventing a Christian being made an object of political jealousy to those who profess a different religion from himself, was, by preventing those persons, of other religion, from feeling that the difference of their persuasion hindered them, notwithstanding their respectability, from enjoying the same political privileges and public appointments as a Christian.

It is clear, from the addresses which were presented to Sir Alexander Johnston on his leaving Ceylon, in 1817, by the whole of the population professing the Hindoo and the Buddhist religion, that the line of conduct which had been adopted by him, in reference to the Christians on that island, so far from exciting the jealousy of either the one or the other of the numerous bodies who profess the Hindoo and the Buddhoo religion, had commanded their respect in the highest degree; and it is therefore important, as an example of what may be done by a public officer in that respect in India.

The more a Christian in public office in India shews respect towards his own religion, and for those who profess it, the more he endeavours to explain the evidence upon which the truth and beauty of his religion are founded, and to shew how his belief of that religion is made, both in his private

conduct and in the discharge of his public duties, to influence his every action-the more he commands the respect of Hindoos and Mahomedans in India; provided he always, at the same time, shews the greatest toleration, and avoids every offence or dis. respect to their religion, and lets them publicly know, and effectually feel, that their religious belief cannot influence him in excluding them from public office and employment, should their talents and respectability of character in other respects fit them for the situation.

This conduct cannot be made too public, because it is different from that of many public functionaries in India, who, though good and religious men themselves, for fear of alarming the prejudices of the natives, seem to wish to make them believe, by their public conduct, that they have no particular anxiety about their own religion, and that it is not supposed to influence their public conduct or their public views. This is quite contrary to the policy and conduct of the Hindoos and Mahomedans themselves, who invariably endeavour to shew respect to every thing appertaining to their respective religions, and to shew respect to every person of their religion; and, therefore, they conceive that we, by not fully looking towards the religion we profess, as they do to theirs, can feel very little of the influence of our religion, and can have little or no religious feeling for them; and, consequently, they cannot conceive us to be honest and good men.

As an insertion of the public documents, on which the preceding observations and conclusions are founded, would extend this paper to an undue length, we hope to resume this subject in our ensuing number.

CURSORY REMARKS ON CALUMNY.

"It is to be feared that the conséquences to which evil-speaking tends, are but partially perceived, or wholly disregarded; otherwise, its dreadful appearance might prove beneficial to many by whom it is unthinkingly cherished: and were the tongue as liberal in praise, as it is in censure, it might, in a small degree, counterbalance the direful effects of its malevolence." Salt.

NOTWITHSTANDING the many generations which have passed away since the tongue was discovered to be an unruly member, we have to regret that the lapse of time has made very little improvement in this mischievous epidemic. In every town and village, too, many slanderers are to be found; and, although this detestable vice has been censured by heathens, yet it meets with encouragement from many who profess to be Christians. It is a failing of the

mind, to think ill of every one; and he who indulges in this fatal propensity, soon gives utterance to his sentiments in scandalous expressions.

Observe the conduct of these pests of society, at our convivial meetings. You may hear an absent individual named, and some of his actions scrutinized; a suspicion is then uttered by one of the company, a doubt expressed by another; a significant nod, or a mysterious saying, by a third; a fourth admits that such is the rumour, and sorrowfully suspects that it is too true. Others immediately take it for granted, exaggerate the report, and, running to a neighbour, relate the circumstance, upon the same conditions that it was told them; that is, it must not be circulated. Such is the deplorable state of a great part of mankind; and the more public the character, the more liable is it to become the subject of conversational calumny.

Frequently do we hear the reputation of an able minister of the gospel brought forward by these detestable beings. The most worthy, and deserving of esteem, are unexpectedly, yet severely, wounded by this pernicious infection of the tongue; and no one is too good or great to escape its envenomed dart.

The slanderer is always ready to give a full and degrading account of the pedigree of any person mentioned in his presence. Even the grave itself is ransacked for prey, and the dead are insecure from his malicious detractions. Pride, hatred, and uncharitableness are the principal characteristics of slander; falsehood and envy, its parents; curiosity, its nurse; and innocence, its victim.

It is astonishing how any professor of religion can encourage a vice, which is too detestable to be acknowledged by the most wicked and abandoned part of mankind. Beware of a backbiter, allow him not to gain your attention by speaking ill of others. Should he succeed in unburdening his envious mind to you, be assured he will unburden it again to the next acquaintance he may chance to meet, and, very likely, you' will be the subject of his calumny. Every person, who values the honour of religion, his own reputation, and the peace and welfare of society, will carefully avoid speaking unkindly of others. If we cannot speak favourably of our neighbours, we can certainly remain silent; well knowing that charity, which thinketh no evil, would ra'ther cast a veil over defects and blemishes, than wantonly expose them to public scorn. The best antidote against this prevailing vice, may be found in the prayer of the

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