tained in the following words; "Bless them that curse you, and pray for them that despitefully use you." Can it be questioned, that the observance of this precept would exclude contention; would prevent a quarrel from taking place; when, undoubtedly, by observing the precept, the party assailed would refuse to be drawn into the strife which the assailant had attempted to originate? And what an advantage would the enduring party possess in preserving his intellectual powers under the divine government and direction, and thus, in the plenitude of the power of truth, in all its clearness, coherence, majesty, and beauty; instead of suffering them to be disturbed and darkened by evil influences, from the regions of confusion!

In a high state of Christianity, this most exalted precept would be resorted to, cherished, and observed, with peculiar constancy, affection, and diligence; but in a low state of the church, and consequently of the individual member of the church, it will be forgotten; or its value and importance in practice, will be almost entirely unattended to, and even unknown!

Permit me to ask any brother in the church, who has been involved in contentions with his brethren, and who has tasted the bitter fruits thereof; "Did you ever try this divine remedy? When you saw cause to regard any individual, either as an evil doer, or as your personal enemy; did you proceed earnestly to pray for him? Or did you not omit it, and thus lose the unspeakable advantage of conducting your opposition to proceedings you deemed to be improper, in the spirit of prayer? Or if you prayed at all on the occasion, did you not pray against the party, in the spirit of a Jew, rather than for him, in the spirit of a Christian? Had you obeyed the Lord's injunction to pray for him, you would assuredly have experienced the healing influence, which such obedience brings to the wounded feelings, while it allays the rising storm of resentful animosity, and awakens sentiments of mercy, pity, forbearance, kindness, and charity! You would also have experienced the soft guidance, and at the same time, vigorous support, which it procures for the judgement, while it prevents the thoughts from being immersed in the filthy mire of the self-hood! Permit me, then, to ask of you seriously, in the presence of the Lord and his angels, Have you, or have you not, neglected to observe this most exalted, most blessed, celestial, and divine precept? And further, permit me, in the same adorable presence, to entreat you henceforth, when contention appears to be opening upon you, most sincerely and humbly to meet and silence it, by secretly blessing him

who curses you, and praying for him who despitefully uses you; and that from the very ground of your heart.

How numerous and beautifully affecting are the apostolic precepts to the same effect! But I purposely confine myself to this one from the lips of our Lord and Master, in order that the whole mind may receive it with undivided attention and regard. But I cannot forbear to refer to Mr. Clowes's admirable treatise " on the Christian Temper," as a production well calculated to aid my present object, and as one which ought not to be suffered to remain too long at a time upon the shelf. It will bear a repeated and a serious perusal; and it will probably receive it, when we get the blessed habit of acting in the spirit of prayer, and especially of the prayer above cited in behalf of those who do ill, either to us, or to others, and whether they mean well or not; for this is a matter beyond our cognizance, and is known with certainty, only to the Searcher of hearts.

It is possible, that some might even think that their opponents are so vile as not to deserve so much consideration as would be shewn in praying for them! Happily, however, this plea might be met with the fact, that the disciples, to whom the direction was immediately given, had to encounter every degree and kind of emnity that can possibly spring from the deepest malignity; and under it all, they found support and consolation in the maintenance of their charity, by imitating their Divine Master's example under the most direful sufferings, and praying for those who persecuted them, even to the death, saying, "Father, forgive them; for they know not what they do!"

But perhaps some one may think, "what is the use of praying for others, when it will not make them any better?" Granted, it may not make them any better; but will nothing be gained, if the prayer prevents others from contributing to make them worse, by adding fuel to a destroying fire already too hot; and by following an intemperate example, at the same time that it is most decidedly reprobated? But we might reply with greater solemnity to such an objection, by demanding of the objector;" What art thou, O man, that repliest against God?" Did the Lord Jesus Christ give you a positive precept, the observance of which is of no use to you? are you at liberty to tell him to his face, "Your precept does not suit me; it is of no use; and, therefore, I WILL NOT OBSERVE IT!" Nay, my friend; shew your humility and good sense rather by taking for granted, that no precept of the all-wise and all-merciful Lord can be otherwise

than productive of good to you, if you will humble yourself to observe it, with godly simplicity and sincerity.

In conclusion, I will thank any individual who can hereafter honestly come forward and tell me, that he has tried my, or rather the Lord's remedy, and that he has found no virtue in it in his own case, and consequently that it is no cure for dissentions among Christians."

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In the humble and earnest hope, that the coming generation of the New Church may be distinguished more as a people of humble love and devout prayer, than as sturdy disputants about things doctrinal and ecclesiastical, I subscribe myself

A FRIEND TO PEACE AND TRUTH.

A PERSONIFICATION OF TRUTH.

To the Editors of the Intellectual Repository, &c. GENTLEMEN,

I HAVE just attained the period of youth; and, being an only son, and equally dear to both parents, it may readily be conceived, how much my existence has been prized; nothing having been spared that could possibly strengthen my physical powers, and, in a corresponding degree, develop, invigorate, and enlarge, the faculties of my mind. The continual affection and tenderness exhibited towards me by my parents, never degenerated into such weakness, or false indulgence, as to cause them to overlook, or humor my faults; nor, whenever deserving of censure, did they rebuke me with that ill-judged harshness and asperity which rather hardens than ameliorates the temper. Reproof and admonition were insinuated in so kind a manner, by such forcible, yet gentle appeals to my own young comprehension and conceptions of right and wrong, that to have resisted them, and to have remained untouched, would truly have proved me to be devoid of all virtuous feeling and sensibility. They fondly hoped I should become a bright and useful member of society. How miserable would they be, were I to disappoint their expectations! To spare them such a trial, it remains with myself to repay their assiduities, and make every return in my power for their incessant anxieties.

Satisfied for the present, with the classical and general knowledge I am obtaining, yet watchful over my more important interests, my dear mother, in particular, shews herself intensely anxious respecting the moral estimate, in which, when absent from the parental roof, my cha

racter will be held. From the excellent and invaluable precepts of this tender friend of my infancy, I obtained my first conceptions of what constitutes the beauty of truth and the deformity of falsehood.

My respected monitress once remarked, "It may be obvious to all that a certain dignity and nobleness attend the man, whose words and actions are strictly sincere; who scorns the use of art and sophistry; who, though called upon to criminate and bear evidence against himself (provided no other be implicated) would rather perish by pursuing an honorable course, than save himself by the meanness of prevarication and deceit.

"But the terms beauty and deformity, in reference to truth and falsehood, are to be treated as figurative expressions. Let us illustrate the subject by considering the delight we feel in the contemplation of some particular countenances, rather than others, even where no regularity of feature or comeliness is visible. Whence arise those graceful attractions we are often at a loss to define; diffusing around a genial sphere of peace and tranquillity? The sun's beams fall upon vegetation, refresh and invigorate it; so truth, in producing the light of the mind, and in giving fruition to charity, irradiates the countenance. Truth, to be genuine, must ever be united to its consort, good; if separated, it is as the rough unhewn stone, which bears not the engraver's signet: but, on the contrary, when springing from its own pure fountain, its celestial origin, entering the bright perceptions of the understanding, and harmonizing with the sweet affections of the heart; in whomsoever truth is thus to be found, there is beauty! real essential beautifulness! As this sort of beauty, however, does but little address itself to the outward sense, superficial embellishments, which carry away the judgement, are often found to claim precedence.

"In respect to falsehood, we have only to contrast it with truth to expose at once its deformity. Every one must allow that there are certain general indications, certain notices not to be mistaken, by which even the simple may be guided in the variable expressions of the countenance, not requiring the skill of physiognomy, or the observer practised in the discernment of particular lineaments, to trace; for, though formed in a mould of the most accurate proportion, the stronger passions will be made manifest, will impress the marks of cunning and deceit, as well as other degrading and ignoble qualities, which we need not enumerate: suffice it to say that, whenever seen in the human countenance, there truly must be physical deformity. It was, doubtless,

from drawing similar conclusions on the subject, that the ancient Pastor in defining beauty, and in treating it under various heads, assigned the first degree to expression.

"And what can afford us greater proof of the assertion's being just, than to allow our thoughts a wider latitude, and to consider, that whatever approaches to the Divine, approaches to the perfection of beauty? It will then be at the same time acknowledged that all which appertains to truth and goodness, can come from no other source than God!”

These reflections of my maternal instructress, having much occupied me during the day, ere my head was consigned to its pillow, thought still active and busy, led me to identify my ideas, in arranging before my mental vision, through the medium of fancy, what might be termed a living image of truth!

A beautiful boy presented himseif: his fair temples were adorned with a crown; and he held in his hand a censer, or golden lamp; whence fumes of incense mounted to heaven; and whence the most brilliant light was emitted. As he held it forth the rays became innumerable, and more distinctly reflected on my view the heavenly band by which he was encompassed. His smile was that of innocence and joy; his eyes beamed with angelic love; and his accents breathed a language of unutterable sweetness and harmony. The crown he wore had been given to him by the great Monarch of the universe; a crown of everlasting life, not subject to decay; an emblem and type of heaven: it was composed of leaves of emerald lustre ; and flowers of burnished gold shed abroad a sphere of liquid light, symbolical of love and wisdom in unison.

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No sooner had I finished inserting in my tablets this splendid vision, than it dissolved; and I fell into a profound sleep: so that, when the morning came, I exceeded my usual hour of rising. I was aroused by the voice of my tutor, who came into my room to reproach me for my indolence. I instantly arose, and, putting my tablets into his hand, See, sir,” said I, "how I employed myself ere I went to rest." Glancing his eye over the contents of my paper; My dear boy," returned he, “I have often reprehended the vein of imagery in which you too often indulge; but on this occasion, it would be severe in me to censure your personification of truth, in the beautiful youth you represent; the subject being one of such intrinsic beauty, of such truly elevated conception, as to convince me the faculty of reason has not been excluded; the light of which evidently predominates here. However plausible and delightful is imaginative thought, it should never weigh in the balance against the counterprise of a discriminating and solid judge