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one in its efforts : its end is one; but its means are disjointed, various, and often clashing. Popery debases and alloys Christianity; but Infidelity is a fur

r nace, wherein it is purified and refined. The injuries done to it by Popery, will be repaired by the very attacks of Infidelity.

In the mean time, Christianity wears an enchanting form to all, who can penetrate through the mists thrown round it by its false friends and its avowed foes. The exiled French Priest raises the pity and indignation of all Christians, while he describes the infernal plots of the Infidel Conspirators against Christianity, and shows them in successful operation against his Church.* We seem, for a while, to forget her errors; and we view her for the moment, only so far as she possesses Christianity in common with ourselves. But, when he charges the origin of this Infidel Conspiracy on the principles asserted by the Waldenses or the Church of Geneva, the enchantment dissolves. We see that he is under the influence of a sophism; by which, having imposed upon himself, he would impose upon others. With him, Christianity and his Church mean one and the same thing. A separation from his Church, is a separation from Christianity; and proceeds on principles which lead necessarily, if pursued to their issues, to every abomination of Infidelity. But let him know that the Church of Geneva protested against the false friend of Christianity; and that, if the avowed enemy of Christianity had then elevated himself, she would have protested with equal zeal against him. Let him know, that, if his Church had listened to the voice of the Reformer, the enemy of Christianity would have wanted ground for footing to his attacks. The Papist falsely charges the Reformer, as the father of Infidelity: the Infidel maliciously confounds Popery and Christianity: but the true Christian is as far from the licentiousness

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* Alluding to Barruel's Memoirs of Jacobinism.

J. P.

of the Infidel, as he is from the corruption of the Papist.

I am not inclined to view things in a gloomy aspect. Christianity must undergo a renovation. If God has sent his Son, and has declared that he will exalt him on his throne—the earth and all that it inherit are contemptible in the view of such a plan! If this be God's design--proceed it does, and proceed it will. Christianity is such a holy and spiritual affair, that perhaps all human institutions are to be destroyed to make way for it. Men may fashion things as they will; but, if there is no effusion of the Spirit of God on their institutions, they will remain barren and lifeless. Many Christians appear to have forgotten this.

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ON A

CHRISTIAN'S DUTY

IN THESE EVENTFUL TIMES.

OURS is a period of no common kind. The path of duty to a Christian is now unusually difficult. It seems to me, however, to be comprehended in two words-Be QUIET and USEFUL. The precept is short; but the application of it requires much grace and wisdom. Take not a single step out of a quiet obscurity, to which you are not compelled by a sense of utility.

Two parties have divided the world.

The JACOBINS are desperadoes: the earth's torment and plague. Bishop Horsley said well of them. lately from the pulpit-"These are they, who have poisoned Watt's Hymns for Children. These are they, who are making efforts to contaminate every means of access to the public mind. And what is their aim ?-What are their pretensions ?-That they will have neither Lord nor King over them. But, verily, one is their King: whose name, in the Hebrew tongue, is Abaddon; but, in the Greek tongue, he is called Apollyon; and, in plain English-The Devil.' My soul come not thou near the tents of these wicked men!"

"But the ANTIJACOBINS ?"-Their project, as a body, leaves God out of the question. Their proposal is unholy. I cannot be insensible to the Security, Order, and Liberty, with which these kingdoms are avoured above all other nations; but I cannot go forth with these men, as one of their party. I cannot throw up

my hat, and shout “ Huzza !" Wo to the world, if even THEY prevail !

The world is a lying, empty pageant; and these men are ensnared with the show. My part in it, as a Christian, is to act with simplicity as the servant of God. What does God bid me do ? What, in this minute of time, which will be gone

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carry me with it into Eternity—what is iny path of duty ? While enemies blaspheme, and friends are beguiled, let me stand on my watch-tower, with the Prophet, listening what the Lord God shall say to me.

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scheme of man I dare not be drunken. We, who are of the day, must be sober. Churchman or Dissenter, if I am a true Christian, I shall talk thus to my connections. The sentiment of the multitude is ensnaring ;. but the multitude is generally wrong.

I must beware of the contagion. Not that I am to push myself into consequence. The matter is between me and my God Not one step out of a holy quiet and obscurity, but in order to utility.

Yet we must be active and bold, whenever duty calls us to be so. My own conduct, with respect to the religious world, is too much formed on my feelings. I see it in what I deem a lamentable state; but I seem to say, “ Well! go on talking, and mistaking, and making a noise : only make not a noise here :) and then I retire into my closet, and shrink within myself. But, had I more Faith, and Simplicity, and Love, and Self-Denial, I might do all I do in my present sphere, but I should throw myself in the midst of them, and entreat and argue and remonstrate.

But then such a man must give himself up as a Sacrifice. He would be misrepresented and calumniated from many quarters. But he would make up his account for such treatment. How would St. Paul have acted in such a state of the Church? Would he not have displayed that warm spirit, which made him say, o foolish Galatians! who hath bewitched you ? and

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that holy self-denial, which dictated, I will very gladly spend and be spent for you, though the more exceeding ly I love you the less I be loved ?

It is not to be calculated, how much a single man may effect, who throws his whole powers into a thing. Who, for instance, can estimate the influence of VOLTAIRE ? He shed an influence of a peculiar sort over Europe. His powers were those of a gay buffoonfar different from those of Hume, and others of his class--but he threw himself wholly into them. It is true these men meet the wickedness or the imbecility of the human mind; but there are many right-hearted people, who hang a long time on the side of pure, silent, simple religion. Let a man, who sees things throw himself out with all his powers, to rescue and guide such persons.

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