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will forego the benefit of Christ's re-
demption: if some will contend that
Christ has done all, and others that he
has done nothing; to both these it is
sufficient to say, that they are very
vain and presumptuous, in setting up
the opinions and imaginations of weak
and fallible men, against the infallible
testimony of persons sent and inspired
by God. The Scripture account is as
plain and express as words can make
it:
On the one hand, that faith in
Christ is the foundation of a Christian's
title to happiness: and, on the other
hand, that repentance and good works
are necessary conditions of obtain-
ing it."

To Correspondents.

TO THE EDITOR OF THE IMPERIAL

MAGAZINE.

SIR, CONVERSING lately with a person on the meaning and application of the phrases, “Moral good,” and “Moral | evil," "Physical good," and "Physical evil," I was led to think that they were little understood, or, perhaps, misunderstood, by the generality of people. Now, Sir, an explanation of the meaning and application of the above terms, with examples illustrative of each of them, by some of your correspondents, and inserted, as early as possible, in your valuable Miscellany, will, I doubt not, be very acceptable to many of your numerous readers, and to none more than to,

May 15, 1819.

Sir, yours', &c.

AN INQUIRER.

Inquiries respecting some minute Particulars of the English Language.

TO THE EDITOR OF THE IMPERIAL
MAGAZINE.

SIR,

from my own imperfect knowledge of the subject, and that a closer investigation might remove them. In this, however, I have been disappointed; for investigation, instead of removing my scruples, has only tended to strengthen and confirm them. I have, therefore, taken the liberty of laying my difficulties before you, in order that, if you think proper to give them a place in your useful Magazine, some of your ingenious correspondents may be led to direct their attention to the subject; and thereby throw such light upon it, as may not only clear my doubts, but be of use to others, who are engaged in the study of their native tongue.

"The cause of my not receiving it," a form of expression made use of by Dr.- (Imperial Mag. col. 215,) is, according to Murray, (notes and observations under Rule 14, Syntax,) incorrect, and ought to be "the cause of my not receiving of it." But how much soever this additional of may improve the sentence in point of grammatical accuracy, it certainly adds nothing to its harmony. Again, "prudence prevents our speaking or acting improperly," a sentence authorized by Mr. Murray himself, puzzles me not a little in resolving it into its component parts: for if the participles speaking and acting, by having the possessive our before them, become nouns, and ought to follow the construction of nouns, and not to have the regimen of verbs;' what shall we make of the adverb improperly? Ought it not to be "Prudence prevents our improper speaking or acting?" Or might we not, in such cases, consider not the participle alone, but the whole clause, as a substantive?

Lastly, Mr. Murray objects to the propriety of a 'noun's performing, at the same time, the offices both of the nominative and objective cases;' (notes and observations under Rule 22.) Is it not equally an impropriety for a pronoun to perform, at the same time, the I had always looked upon Lindley offices both of the nominative and posMurray's truly excellent English Gram-sessive cases? The pronoun theirs mar as, in all cases, the standard of propriety, till of late I have been pestered with doubts respecting a few particulars in that celebrated author; not indeed very important ones, but such as, if at all erroneous, ought not to be suffered to pass uncorrected. At first I endeavoured to silence these doubts, thinking that they had arisen

serves this double capacity in the following sentence: "Theirs is more commodious than ours:" nor can any other nominative be supplied. We may say, "John's house is, &c." or "John's is, &c. ;" but we cannot say, "Their's house is, &c." By considering my, thy, &c. as pronouns in the possessive case, and mine, thine, &c.

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[From Salame's Narrative of the Algerine Expedition.]

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ON Friday, August 30th, 1816, "I went on shore," says Mr. Salamé, "to receive the slaves in the town. On my way I met the Consul's man, with a letter for his Lordship, announcing, that all the slaves were arrived from the interior, amounting to upwards of one thousand. Orders were then given to the fleet, to send a sufficient number of boats to bring them off; and likewise two transports were ordered to go near the town to receive them.

"When I arrived on shore, it was the most pitiful sight, to see all these poor creatures, in what a horrible state they were; but it is impossible to describe their joy and cheerfulness. When our boats came inside of the mole, I wished to receive the slaves from the captain of the port, by number; but could not, because they directly began to push, and throw themselves into the boats by crowds, ten or twenty persons together, so that it was impossible to count them until we came on board the ships. It was indeed a most glorious and an ever-memorably merciful act for England, over all Europe, to see the poor slaves, when our boats were shoving off with them from the shore, all at once take off their hats, and exclaim in Italian, 66 Long live the king of England, the eternal Father! and the English Admiral who delivered us from this second hell!" and afterwards they began to prove what they had suffered, by beating their breasts, and loudly swearing at the Algerines.

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'I spoke with some of these unfortunate people, who had been for thirtyfive years in slavery.

"When the Algerines, or any of the Barbary pirates, take an European vessel, they seize their goods, and every other thing. They do not, however, always take away the money which the prisoners have in their pockets. These unfortunate captives are

then divided into three classes, and put immediately in chains. For strong and robust men, the weight of the chains is one hundred pounds; for elderly persons, sixty; and for young men or boys, thirty. These chains are placed round their bodies like a sash, with a long piece of chain hung on the right leg, and joined by a heavy ring, to be placed on the foot: all these chains are shut by a lock, and never can be taken off. In this condition these unfortunate beings are compelled to walk, to work, and to sleep: they invariably live in chains. I have seen round their bodies and their legs very deep furrows eaten into the flesh, which becomes black, and as hard as a bone; the sight of which is really a most heart-breaking thing.

"After these victims of piracy are thus secured, they are compelled to the most laborious exercises; such as felling trees, cutting stone from the mountains, and carrying it for building; moving guns from place to place, and strengthening the fortifications. And as the Algerines have no machinery, their most difficult work must be accomplished by the united energies of these unhappy wretches. Every ten slaves are bound together, and directed by a guard, who stands with a whip in his hand to direct their movements. They sleep all together in a large stable, with a mat spread under them on the ground; and no one can remove from his companion in misfortune, even to obey the calls of nature.

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"Their provision consists in a loaf of very black bread, weighing eight or ten ounces, made of barley and beans, one handful of peas, and about a thimbleful of oil, for each man per day, with the exception of Friday, when they have no provision whatever. Aga of the Janisaries, however, possessing more humanity than the government, on observing the wretched condition of these slaves, was induced to provide from his own bounty a portion of meat and of wheaten bread for them on Fridays. This allowance continued several years; but the Aga dying, deprived them of his bounty, as no one could be found to follow so benevolent an example. Such was the condition of these children of misfortune, until Divine Providence accomplished their deliverance from bondage, through the medium of the British Government."—p. 100-106.

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"I have carefully and regularly perused the Holy Scriptures, and am of opinion, that the volume, independently of its divine origin, contains more sublimity, purer morality, more important history, and finer strains both of poetry and eloquence, than could be collected within the same compass from all other books that were ever composed in any age, or in any idiom. The two parts, of which the Scriptures consist, are connected by a chain of compositions, which bear no resemblance, in form or style, to any that can be produced from the stores of Grecian, Indian, Persian, or even Arabian learning: the antiquity of these compositions, no man doubts; and the unrestrained application of them to events long subsequent to their publication, is a solid ground of belief that they were genuine compositions, and consequently inspired. The connection of the Mosaic history with that of the Gospel, by a chain of sublime predictions, unquestionably ancient, and manifestly fulfilled, must induce us to think the Hebrew narrative more than human in its origin, and consequently true in every substantial part of it; though possibly expressed in figurative language, as many learned and pious men have believed, and as the most pious may believe without injury, and perhaps with advantage, to the cause of revealed religion."

SIR,

TO THE EDITOR.

If you think the following Thoughts on Contentment worthy a place in the Imperial Magazine, by inserting them you will greatly oblige,

H. H.

Your's, respectfully,
Oldham-street, Manchester, May 19, 1819.

THOUGHTS ON CONTENTMENT.

THERE is no disposition more prevalent in the mind of man, than a desire to be happy and contented. It is to attain contentment, that mankind make such a bustle in this lower world. For

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this, the utmost hardships are suffered; for this, the greatest difficulties are surmounted; for this, the most perilous dangers are encountered; and it is for this, that all voluntary evils are suffered among men. The man of honour pursues the horror and carnage of war, ventures his life with all its comforts, that, as he says, when, having done his duty, he may rest himself contented. The merchant for this, hazards his fortune, and many times his credit, to gain a competency, that in the later period of his life he may live independently and contentedly. For this, the miser watches with wishful eyes both night and day over his hard-earned money, and, with wan face and starved frame, waits the arrival of the period when his golden soul shall say, It is enough, I am content. But it is evident, that it is not in the power of any creature to impart contentment to an immortal soul. No; honour, in this respect, is a mere feather; riches, abject poverty; yea, and even health and friends, can by no means give spiritual and lasting content.

By contentment, I do not mean that disposition which looks upon every event as the work of irresistible fate; and, therefore, inculcates a sceptical notion of every act of Divine Providence. But by contentment I mean, that satisfaction which is the result of the Divine favour being realized in the soul, and manifested by a perfect acquiescence in the Divine will; having no desire but what is conformable thereto.

It is the operation of faith in God, which expects, with holy patience, the fulfilment of those blessed promises, which are made to all believers in Christ Jesus.

It is manifest in the life by holy obedience and calm resignation to the will of God.

It is not beholden to any of the things of time or sense for its continuance. Names, titles, posts, employments, riches, or poverty, are alike unheeded by those who possess this inestimable

treasure.

There are many things which prevent mankind from the enjoyment of content; the first of which is, ignorance of God. Not knowing him, who is our chief good, we shall be led to make an undue estimate of other things, the possession or nonpossession of which, will always be a source of discontent.

A too eager pursuit of lawful things, | venly vision. But returning the same is to many a source of disquietude; for the things of time are so precarious, and so many disappointments continually check our progress after temporal good, that, while pursuing them, we are for the most part uneasy and discontented. Hence, we propose to ourselves the delusive ideas of doing such a thing, and having such a thing; but, alas, when our wishes are crowned with success, we are as far as ever from true contentment.

An eager desire to please men, is to many a source of discontent. It is very natural to desire the good-will of the rational and virtuous among our fellow-creatures; and, in many instances, we may truly deserve it: but a thirst after universal popularity has been a source of misery to many. All our actions ought to be performed with a single eye to the glory of God, and left there; remembering, that if we yet please men, we are not the servants of Jesus Christ.

Diffidence also, or distrust in God, always fills the mind with discontent. Therefore, as believers in the Divine oracles, we ought to place the utmost reliance on our Father who is in heaven; and for this purpose, we ought to be conversant with the Divine perfections, especially the love of God, which shone so brilliantly in the redemption of our souls in Jesus Christ.

From the previous observations, one inference is obvious; namely, that it is not in the power of temporal things to give contentment. The apostle Paul had learned contentment only in the school of Christ. He knew how to suffer want, and how to abound, on these occasions; for in every thing he was instructed. He had been beaten with rods, striped by the Jews, stoned and left for dead; a night and a day he had been in the deep, and with many other evils he had been exercised; and yet he had learned in all these things to be content.

True contentment is not always found with the rich and great. There is mostly either a fly in the pot, that spoils the ointment; or some rival, some Mordecai, sitting at the gate, that is a source of trouble and discontent. This we have instanced in the conduct of good old Jacob. When he journeyed with no other property than his staff, he could make a stone his pillow; and, sleeping soundly, enjoy a hea

way, some years after, with considerable riches, behold his trouble! Hence it is evident, that neither gold nor silver, flocks nor herds, can give content. The stately palace, the well-planned garden, the sumptuous furniture, the most prosperous trade, and thousands of gold and silver, may indeed bring care, anxiety, sleepless nights, and busy days; but they cannot, cannot give content. This desirable plant grows in a more refined soil, and can only be found in the enjoyment of God.

TO THE EDITOR OF THE IMPERIAL
MAGAZINE.

SIR, I have oftentimes been entertained on witnessing the importance that is usually attached to the little word "ONLY," which, of itself, may perhaps be considered insignificant and unintelligible, but as becoming essentially useful when connected with particular sentences. It is indeed a word of much relative meaning, and we oftentimes find it adapted to a variety of purposes. As a weapon of attack and defence, its effects are truly wonderful. It is a balm which softens many of the ills of life, and assuages much of the anguish of pain; equally a powerful incentive to virtue, and a palliative of vice. It has a tendency to raise many to greatness, but more it degrades to want and wretchedness, and all the train of miserable vices. Is it not, then, a wonderful little agent? and, yet, how deceitful! As a friend, it is indeed precious and valuable, for it is the parent of hope; but, as an enemy, it is baneful, treacherous, and destructive.

I was led, Sir, to these reflections, by a recapitulation in my own mind of the following little incidents, which in themselves, perhaps, are scarcely worthy of notice; but as they in some measure serve to illustrate my position, I hope you will give every indulgence. Calling one morning at a toyshop, with a young lady, an acquaintance of my family, I observed her pay, for a small prettily-ornamented trinket, the trifling sum of one guinea. As a pupil of the unfashionable school of Franklin, I expressed, I believe, something of the simplicity of surprise; but was put to immediate silence by the following ingenious and unanswerable argument, "Phoo, it's only a

guinea!" "My dear," said I, one Sabbath morning, with all the humility of patience, to my wife, who was dressing to go to church, "we shall certainly be late." "It cannot be, Alfred; we shall be quite time enough: it's only a quarter past eleven now."At an evening party at which I was present, my mind was painfully exercised by the severe and cutting sarcasms thrown out upon the characters of many absent individuals, by a young lady of the party. A clergyman, who had for some time sat silent, ventured at length to interrupt the fair narrator, by a denial of certain of the facts advanced, which he was proceeding to unravel, but was silenced by the following reply:-"Why, absolutely, how rude! Why, you cannot surely think me serious! I was only in a joke."

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Some business urging me to call one day on a friend, whose wife had just returned from the market, with a fine piece of salmon and some early potatoes, I was made an ear-witness of the following dialogue. My love, see what a beautiful bit of salmon; it's the first this season." "Indeed! but what did you give a pound for it?" Only half-a-crown." Only half-a-crown! And the potatoes?" Only eighteenpence." "Only eighteen-pence! why, I shall be ruined." "What nonsense! I'm sure it's very cheap. Besides, it's only once and away.'

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SIR, HAVING observed a query in your Magazine, respecting the means by which Light was produced previous to the creation of the Sun, I beg leave to submit the following hypothesis to your consideration. But as I have never seen any dissertation on the subject, it may perhaps have been formed by some other hand; if not, and you think it worthy of insertion, as an answer to Omega, you will oblige me by publishing it.-A mass of water, or, in other words, an indeterminate collection of matter, without any precise form or modification, was created in the first instance. Water is the only collection of matter we know of, that can exist without some determinate form. "And the Spirit of God moved upon the face of the waters:" that is, the power of God extended over the whole of the unformed mass he had brought into existence, to preserve the unity of the particles of matter, and to preserve the whole from annihilation. And God said, "Let there be light, and there was light," &c. Thus we see, that the creation of Light, and I know a youth, in many respects a its distinction from Darkness, was a promising character, who knows so lit-positive act or deed of the Creator. tle of the value of money, as to purchase every little silly thing he sees, an orange, a book, a stick, a knife. "It's only two-pence; it's only six-pence. What is sixpence? Nothing."

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I was standing one day at the door of an acquaintance, filled with various reflections, excited at a passing funeral. "Come in," said he, "don't stand there, man; it's only a funeral. Did you never see a funeral before."

Speaking one day, in a serious moment, to a gay and very beautiful young lady, on the uncertainty of life, and the necessity of a preparation for its close. "But," said she, "is there any fear of that? All this may do very well for an old woman of eighty; but you know, uncle, I'm only eighteen."

Upon inquiring the reason of my servant's shutting the front door with hasty violence, I was told, "It was only a beggar."

It is clearly deducible from Scripture and daily experience, that God rarely performs any act, discernible by created beings, immediately in his own person. He generally employs some agent, as the ostensible cause of the effects which follow: by which means, men are led to contemplate by degrees the greatness of his power, without being overwhelmed by his immediate presence. Thus, then, I make the following conclusion:-The Light was created, and distinguished from the Darkness, by the immediate power of God. This continued till the day previous to that on which the first living creatures were to be brought into existence. He then placed the Sun and

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