minister was so glad at what I had done, that he told the deacons to give me a whole row in the gallery for them to sit in; and after service, he often comes and says a pretty word to them about God, and Christ, and Heaven; and asks them questions. He told them once, that Jesus Christ loves so much to see little children come to his house, that one of them said she wished there were two Sabbaths in the week, that she might go the oftener; and who knows, but a precious seed may be sown in some of their little hearts, while they are under the word, instead of playing about the fields?

Now, Mr. Editor, I think that I have found out a little way of doing good. How many persons are there who, like Betty and Sarah, would rejoice to have their children taken to a place of worship, while their young families prevent them from going themselves, if some one would kindly take the care of them! And how many are there who, like your reconciled reader, DOROTHY, are willing to do thus much, while they cannot do more.

Suffolk.

In the works of the great Jehovah, harmony is a leading characteristic; each part illustrates and beautifies the whole; and all unite to proclaim his glory. The traces of that wisdom, power, and love, which his blessed gospel displays in their full lustre, are to be seen shining, with comparative faintness, in the works of Nature.

The spacious earth and spreading flood
Proclaim the wise and pow'rful God!
And thy rich glories from afar,
Sparkle in ev'ry rolling star !"

WATTS.

The Book of Nature may be read with advantage, when we hold in our hand the Book of Revelation, and view it in this divine light." Philosophy is no natural enemy to Religion; but a mighty incentive to it, when properly used. We find the inspired writers frequently directing our attention to the works of Nature. To illustrate the greatness of his power, our God is represented as measuring the waters in the hollow of his hand, and meting out the Heavens with a span; as weighing the mountains in scales, and the hills in a balance. The Heavens declare his glory in silent but forcible language: a language which may be heard and understood throughout all the earth, by men of every colour and of every tongue. When the prophets would illustrate those infinite resources of

wisdom and knowledge that guide his conduct, they tell us "That as the Heavens are higher than the earth, so are his ways higher than our ways, and his thoughts than our thoughts."

Objects, beautiful or sublime in the world of Nature, are alternately borrowed as similies to express the glories of God, manifest in the flesh-The sun shining in his strength, resembles the splendor of his countenance; the whiteness of snow, the colour of his hair; and the roar of many waters, the sound of his voice. And though we know that the whole realm of Nature would be examined in vain, to find a metaphor that would completely express "his worth, his glory, or his grace," yet these similitudes afford some faint ideas of his greatness; and are adapted to the littleness of creature-minds. Just views of the works of God in creation, while they teach the glory of the Divine Architect, are calculated to impress our minds with a lively idea of the weakness and insignificancy of man. We are told, that "The works of the Lord are great, sought out of all them that have pleasure therein." It is also said, "Remember that thou magnify his work, which men behold +" It is our intention, in a few occasional Essays, to attempt a religious improvement of those discoveries which have been made in the works of Nature. Philosophy has often been made subservient to the purposes of Infidelity; and modern Deists have asserted, That the only Revelation the gicat Creator ever made, is in the book of Nature.'

It is hoped, that the subsequent papers will shew that there is a perfect harmony between the word of God and his works; and that Philosophy, when not perverted from its proper object, leads us to the admiration and love of him, whose wisdom, power, and goodness appear in the most minute, as well as the most magnificent of his works. In the pursuit of this purpose, considerable use will be made of Mather's Christian Philosopher: a book of great merit, but now become extremely scarce. A.

ON RELIGIOUS FORTITUDE.

"Be ye stedfast, unmoveable, always abounding in the work of the Lord." PAUL.

WHEN irreligion and infidelity are so lamentably prevalent in the present age, what virtue of Christianity ought to be more strenuously recommended and supported than fortitude of mind? Let not the fastidious accuse me of cant and hypocrisy in complaining of present degeneracy. I am fully sensi

ble of the high improvements in all the useful departments of philosophy, at which the present age has happily arrived. I am likewise aware of the many laudable attempts that have been lately made in this country to ameliorate the state of society by the diffusion of religious knowledge. They do honour to the characters that are active in the benevolent work; and I congratulate my country on being the centre of their exertions. But has the improvement of our religious character kept pace with our privileges? Is it not a lamentable fact that lukewarmness is too truly characteristical of many professors of Christianity, and daring infidelity of those who have cast off the fear of God? It inust be confessed that our attainments in knowledge, and our improvements in practice, form a melancholy contrast. The best testimony, therefore, that the true Christian can bear against the errors of the age, is to exhibit, with boldness and uniformity, the genuine traits of his religi ous character.

I shall consider Religious Fortitude in two points of viewas an amiable, and as a necessary virtue.

That stability of character, whenever it appears on the side of truth, is an amiable virtue, is evident from the testimony of uncorrupted feelings, and unbiassed judgment. Can we read the unaffected narration of Joseph's firmness in resisting the solicitations of beauty, without loving and applauding the noble independence of his soul? Can we hear him appeal to Heaven, exclaiming, "How can I do this great wickedness and sin against God," and not justify his principles, nor admire the strength of his piety? Surely not. Depraved as the world is, there is something so respectable, so lovely, in a character of consistent and uniform principles, that the human mind cannot, without violence, withhold its approbation.Where is the mind so callous, so dead to all sense of moral excellence, as not to feel itself drawn to love and admire the bold piety of the three worthy Jews, who, undismayed at the burning fiery furnace, told the idolatrous tyrant of Babylon, "Be it known unto thee, O King, that we will not serve thy gods, nor worship the golden image which thou hast set up" There is not, there cannot be, a more delightful spectacle to good men, or to Angels themselves, than that of a virtuous character labouring under temptation or persecution, and defying the world to corrupt his integrity.

If we trace the acts of the Apostles, no part of their history more sweetly enforces our regard and esteem, than where they are represented as standing before their judges, and answering their prohibition against the preaching of the Gospel, with this bold appeal to themselves, "Whether it be right, in the sight of God, to hearken unto you more than unto God, judge ye." Their dignity of sentiments and purity of manners rendered

them highly superior to their enemies, however exalted. They knew the truth of those doctrines upon which they founded their expectation, and were persuaded, that "neither death nor life should separate them from the love of God."

But, to crown the list of examples with the most illustrious one in the annals of the world, what an amiable trait in the divine character of our Lord is his firm adherence to the principles and doctrines he inculcated on his followers? He siJenced the temptations of the arch fiend with a "Get thee hence, Satan" and intimidated the heart of the Roman Governor with "Thou couldst have no power over me at all, except it were given thee from above." During the whole course of his ministry he encountered the united opposition of the priests and the multitude, without betraying the least appearance of weakness. In every trying event, he maintained, unsullied, the dignity of his character. In the face of the proud Priest, the self-conceited Pharisee, and the rude, untoward multitude, he calmly and firmly declared this important truth, "I and my Father are one.”

But Religious Fortitude is no less necessary than amiable. "He that putteth his hand to the plough," says our Lord, and looketh back, is not worthy of me." What are we to gather from these words, but that firmness of principle is a necessary ingredient in the character of a Christian? Wherever, indeed, this virtue is wanting, the genuine spirit of Christianity is not to be found: the brightest jewel among the precious ornaments of Religion is then either greatly dimmed, or altogether lost. What is the Christian but a daring spirit, who pierces, with the eye of faith, the mist of present things; looks into the regions of perpetual day, and sces the reality of that immaculate glory, and of those ecstatic pleasures that surround the God whom he serves? He has the surest foundation for hoping to possess those realities; and what can be more requisite than a firm and steady step in the path that will conduct him to them?

Considerations crowd in from every quarter to urge the necessity of firmness. It is requisite, says the World; it is requisite, says the Church; it is requisite, says Conscience.

The World, in some respects, demands our attention. Something is due to its opinion of our character and conduct. The excellence of our Religion is to be recommended to its notice by the superior lustre of our holy lives. The unbelieving world, it is true, is envious and uncharitable; it looks with inimical prejudice on Christianity, and requires more in its professors than is consistent with the present state of huma nity. But this consideration ought to excite us to greater circumspection, diligence, and activity, that we may give the world as little reason as possible to slander our profession, or

stigmatize us with the names of Hypocrites and Deceivers.How necessary is the caution of the Apostle, "Let him that thinketh he standeth, take heed lest he fall!" For our enemies are, on all sides, ready to rejoice over us, and to add their ridicule and insult to the ignominy of our weakness. If the lamp of the Christian's graces blaze at one time, and die away at another, the world will notice it; its unbelief will be more confirmed, and the Christian will be attacked with abundance of malicious aspersions. But if our light shine before men with a steady, undiminished splendor, it will flash conviction on their minds, and "they, seeing our good works, will glorify our Father who is in Heaven."

Again, Firmness of Principle is requisite in behalf of the Church. Immediately after the fall, the world was divided into two great parts, which are styled in Scripture" the seed of the woman," and "the seed of the serpent.' Between these a perpetual enmity has been maintained. Hot and cruel has been the rage of the serpent, to extirpate the seed of the woman; yet she has waxed strong, and the gates of Hell cannot prevail against her. But by what means has she ensured her stability? Not by tamely yielding her integrity, and weakly resigning her principles of faith and conduct. No: but when persecution raged with the greatest violence, her firmness has been most conspicuous; and many have been convinced, by the magnanimity of suffering Christians, and compelled to declare," Whither you go, we will go; and where you lodge, we will lodge; your people shall be our people, and your God our God." Such, in all ages, have been the blessed effects of a display of firmness on the part of the Church. Her persecutors have become her friends and protectors; numbers have crowded to her standard, and drawn a phalanx round her throne, which the utmost fury of her ene mies has been found unable to break.

Besides, the Church is a well-compacted body, and a delicate sympathy of feeling subsists through all her members.When one is weak and sickly, all the others are afflicted. One member looks up to another, especially the younger and more tender, to the older and more established member of the Church, for example and encouragement in the path of duty. But how is he discouraged, how nearly quenched is" the smoking flax," and how is the bruised reed" on the point of being broken, when those who have long professed allegiance to the same Master, sink below the native dignity of their character, and allow the enemies of the common cause to triumph! It is incumbent, therefore, on every follower of Christ to adhere firmly to his profession, and to shew an unshaken attachment to his Master on every occasion. It is the force of good example that will "strengthen the weak hands, and confirm the feeble knees." It is by uniformity and steadiness of prin