are the Latin of the first five words, "Glory be to the Father." It is sometimes called the Lesser Doxology, in contradiction to the Angelical Hymn or Great Doxology, which begins "Glory to God in the highest," &c., which we find in the Communion Service. This doxology (Ascription of glory) is not merely excellent as a hymn, but it is likewise a comprehensive Catholic Creed, for what is the substance of the Christian's faith but to believe in God the Father, the Creator; God the Son, the Redeemer; and God the Holy Ghost, the Sanctifier? From the times of the apostles, or from a period very near their times, it has been the custom of all churches to incorporate words of "glorifying" with prayer, and to conclude psalms, hymns, sermons, and homilies, with ascribing "Glory to the Father." But of all the doxologies that have made up a part of the public service, the "Gloria Patri" is the most common, the most celebrated, and the most ancient. Basil, one of the early fathers, says that this doxology was used by the apostles themselves, and that he believes that this was one of the ordinances which the apostle commended the Corinthian church for retaining in those words, "Now I praise you brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you" (1 Cor. xi. 2). And again "Hold the traditions which ye have been taught whether by word, or our epistle" (2 Thess. ii. 15). Whether this ancient divine was correct in this supposition or not, there can be no doubt, that ascriptions of praise to the Trinity, were of very early and general use in the church. The Arians attempted to change the orthodox form into the following :-" Glory be to the Father, by the Son, and in the Holy Ghost," whereupon the church enlarged the old form, and annexed it to their liturgies:-thus 'Glory be to the Father, and to the Son, and to the Holy Ghost, now and ever, world without end,' and so the Greek church now uses it; to which the Western church, added, in a council, in the year of our Lord 442, "As it was in the beginning" to shew that this was the primitive faith, and the old orthodox way of praising the Trinity, the God of the scriptures. If we are disposed to make a full use of this doxology, we shall apply it to two purposes. First it will be a remembrancer of our faith which is not in an "unknown God," but in God in three persons, whom we worship in communion of spirit with the "holy catholic church," that is, the universal body of sanctified believers, and in opposition to all heretics, who deny this great and distinguishing article of our faith. Another and immediate use of it (the one intended by the church, when she placed it where it stands, or is otherwise appointed to be used) will be, as a condensed hymn of praise to the God of our Salvation. We magnify the Father, not only as our Creator, but because he sent the Son to be the Saviour of the world." The Son we glorify, for that he has "redeemed us and all mankind." To the Holy Ghost, we give honour as the sanctifier of ourselves and all "the elect people of God." In using such a hymn as this, we strike in with the seraphim, whom the prophet Isaiah, in a vision of God's glory heard crying "Holy, holy, holy, is the Lord of Hosts, the whole earth is full of his glory" (Is. vi. 3). We do but chaunt the very hymn of glory," as it was in the beginning" sung by the angels who praised the Trinity in the morning of the creation; for such we receive as the meaning of that allusion in the book of Job.' "When the morning stars sang together, and all the sons of God shouted for joy?" Yea, we swell the note of patriarchs, prophets, apostles, saints, and martyrs, who thus worshipped God from the beginning, and of the whole church militant and triumphant, which now does so, and shall do it for ever, not only in this world, but in that which is without end. Let every Person of the glorious Trinity have due praise; and as God is not weary of repeating his blessings, let us never be weary of repeating this hymn, but in psalms, litanies, or wherever we find it, let us utter it with a fresh sense of God's infinite love. service would stir themselves up to use aright those It is much to be wished that persons in our public this part of our devotional exercises as we ought to do, and similar forms of praise. If we were to enter into it would spiritualize our joy, and help us, both in heart and voice, to glorify our Father which is in heaven. If we were but to reflect that the "holy, blessed, and glorious Trinity" whose praise we have just uttered with our lips, is the "Majesty in the heavens," and yet the God who has wrought out a gracious provision souls, in the use of this doxology, raised aloft to the "for us men and our salvation," we should find our things which are above; and we should be refreshed with visits of our spirits into the regions of blessedness : vacancy and a sense of weariness, which now are too often painfully apparent in many who, without a thought, say the words, would be banished, and we should be brought to feel, that if heavenly emotions be not always kindled in our breasts in the use of this formula of praise, and others of the like nature throughout our services, the fault is to be charged, not upon the words, but upon our own lifelessness-upon the want of a responsive sensation in our own souls. Biography. THE LIFE OF SIR NATHANIEL BARNARDISTON. It is a notion far from uncommon, and one which we sometimes hear openly expressed, that religion is the business of the clergy. Accordingly, when the character of pious ministers of God's church is drawn out, those who hold such an opinion as the above feel that there is nothing remarkable in such cases, their calling. The professional advocates of godli for that the excellence described is all in the way of ness, say they, ought, in all conscience, to be what be able, from time to time, to record the effects of they recommend. It is a satisfaction, therefore, to religious principle upon those who did not belong to the clerical order. It was well said by an old divine, that "It is barbarous inhumanity in nature, injurious detraction in morality, and wilful disobedience in divinity, to bury in silence and obscurity the memory and reputation of those whom the Lord, by the manifestation of his grace, has raised to eminence, and exalted above the standard of the world." For, what is humane in nature, or praiseworthy in morality, or commended in divinity, but what belongs to the life of godliness? And it is in this point of view that the memory of the man whom I shall now speak of, deserves to be cherished. Sir Nathaniel Barnardiston was born in Suffolk, in the year 1588, memorable for being the year in which the lives of the English Protestants; and with them the Pope and the Spaniard designed to have taken away to have put an end to their religion; a design carried on with the most vigorous effort, and which, at the beginning of its operations, appeared to be very like the title of the navy that was to have executed it, "Invincible," had it not pleased God to dash in pieces, in a wonderful manner, this pompous display of strength, pride, and presumption. It was no small glory for such a man to date his nativity from a period so conspicuous; and he would often entertain himself with the remembrance of it. Sir N. Barnardiston was not of mean origin (though | did not spring, as in most cases of youthful dedicathe world's history has shewn that it is very possible tion, from the stings of repentance following upon for one springing from a mean source to become great some notorious actual sin, for he lived more harmand good), but he derived his pedigree from an ancient lessly than, (for the most part) young men of his family, which included no small number of noble station do; his convictions dated their origin from ancestors. He was the twenty-third knight, lineally hearing that text explained, "Behold I was shapen descended of a family which, to that time, had en- in iniquity, and in sin did my mother conceive me" joyed the paternal estate they had before the Con- (Ps. li. 5). His mind and conscience were so deeply quest. He was styled by one who knew the country affected by the discovery made to him by these words well, The top-branch of the Suffolk cedars." To of the greatness and odiousness of original sin, that, be of a more elevated descent than the ordinary class from that very time, and through the whole course of men is a thing not to be despised, even in the of his life, they were the means of abasing all high judgment of Infinite Wisdom. Speaking of David thoughts of himself, and making him to lie down at (2 Sam. vii. 9), the Lord says, "I have made thee a the footstool of God in the mournful source of his great name, like the name of the great men of the own emptiness and vileness. He was more conearth." The greater men are, the greater blessings stantly humbled and "broken in heart" for his nathey are to all that have to do with them, if they be tive vileness, through the impression this passage but true subjects of divine grace; "Blessed art thou, made upon him, than many are for all the sad fruits O Land, when thy prince is the son of nobles" of it which are shewn by their actual transgressions: (Eccles.x. 17); but, as this is an advantage shared in in him they were happily prevented. Pliny says, in common, by the world of the irreligious and the im- his Natural History," that " they who are once moral, as well as by the most eminent believers, and stung with scorpions, are ever after privileged from excellent men; so, it cannot possibly be allowed to being stung with wasps and hornets;" so here, whohave in it that value which the proud minds of car- ever is once deeply humbled for his native vileness, nal man fancy; all noble blood without the grace of which in the language of theologians is called OrigiGod, being no better than tainted. Abel was of the nal sin, will seldom aftewards have cause to be younger house to Cain, but yet transcendantly more wounded with the guilt of positive offences, of a honorable. Juvenal, a Roman satirist, says, in one more serious description-a truth which received of his poems, "The only and unique kind of no- confirmation by the life of this holy youth. It is bility is virtue!" Substitute for his notion of virtue worthy of being noticed also, that the foundation of the higher and purer idea of Christian excellence, and his faith rested not upon fear, nor upon any of thoɛe the sentiment is as true as it is dignified. It is neces- grounds (some of them perfectly lawful) which sary therefore to shew how God honoured him in usually influence men; such as the all-sufficiency giving him another birth, more noble and great than of Christ's merit, or the general offer of God in the the most high-born worldling ever enjoyed. Here gospel, tendering Christ to their acceptance; nor we may say, he was "born from above," born even, generally, upon the love of God to sinners; of blood, nor of the will of the flesh, nor of the will but upon pure obedience to God, as it is set forth in of man, but of God. The Lord enabled him to "re- that saying, "This is his commandment, that we member his Creator in the days of his youth," by should believe on the name of his son Jesus Christ." casting into his heart the seeds of grace, when he He felt that he durst not refuse the message of God was at school;-the very time when others of his rank in his Son, coming to him with an express injunction. and station give up themselves to licentious wanton- This surely is the most sublime reception of Christ, ness and excess, pretending that the fervour of youth the submission of ourselves to the gospel, because it is a sufficient apology for such faults, and vainly per- is God's authoritative requirement that we should do suading their consciences that the plea will be allowed so. Sir Nathaniel was great by his natural birth, but as a reason why, for all these things, God should not greater by his heavenly. bring them into judgment: but at that very period divine grace effectually apprehended him, so that with devout Abel he offered his "first fruits" unto God. It is an admirable contemplation when we see young men bearing Christ's yoke in their youth, at a time when the animal spirits are brisk and importunate; when the blooming world spreads its colours before their sight, and fawns upon them with obsequious attention, pursuing their steps, and soliciting them to fall in with her proposals; when Satan puts on his smoothest appearance, strews their path with roses, and applies to his hook the most inviting baits, and presents to unexperienced flesh and blood, all those objects that are "taking" to the eye, but which are most dangerous. Then, to hold off; then to be crucified with Christ; to be mortified to these seductions of the heart, is glorious; but, alas! it is rare. not The first serious impressions which he received He had a great dignity of outward demeanour, which prevented any one from taking those liberties in his society, which are sometimes ventured upon by persons of no very scrupulous behaviour, when they think that their improprieties will be either palatable, or pass unrebuked by those with whom they are associating. It was said of Basil's countenance, whilst he was performing holy exercises, that so much Divine majesty and lustre was visible in it, that it made the Emperor Valens to tremble before it. And, in like manner, there was in this gentleman such a presiding correctness of feeling that it banished from his presence all those practices and manifestations of a censurable kind, which loose-minded and impudent persons fear not to exhibit in the sight of God and their betters. Four lines of an elegy written at his death by one who knew him well, and was an impartial friend, will testify to this part of his cha racter: "Shall I not once again on earth behold That countenance so grave, so brave, so bold, he was chosen to represent the county; not that he had a patent for his place, as some of his enemies reported, envying him the honour of being constantly elected by the people, but because he was found to be one who executed the trust committed to him" for conscience sake." He accepted the office from time to time, not out of ambition, to advance his own greatness; not To the humblest persons that had intercourse with him, when their characters were good, and their de mands reasonable, he was accessible and complying; on the other hand, there was no one who could put on a sterner obstinacy, or give a more peremptory refusal, than he would do to the loftiest commands, or the most beseeching entreaties, even of the great-enced by lofty arrogance, that he might domineer est man, if what was urged was unjust, or against his rule of life-the word of God. It was said of with any corrupt ends in view, to raise his own estate by exhausting the public coffers; not to enrich himself by the ruin of other men: nor was he influ and trample upon his neighbours and inferiors in the bim, that "there was in him a blessed conjunction of country, under cover of the privilege of a parliament man; and, least of all, did he seek to abuse his stathose things that rarely meet in any other, an admirable facility, and easiness to be entreated;" (a yield-licence to run into an excess of "lasciviousness, tion to purposes of impurity, and to an imagined ingness of spirit, that is, when any good might be wine, and abominable idolatries," to which some in done thereby ;) and yet at the same time, "a strong high station, as well as in the lowest, (and with much resolution, unmovableness, and steadfastness of mind, more guilt) have run out; who, nevertheless, as in opposing all evil in whomsoever." So that he well as the profligate poor, must "give an account was truly what Athanasius was said to have been "a to him that shall judge both quick and dead;" but, loadstone and an adamant;" a loadstone, for his athe was led to the office because his conscience intractiveness in drawing on that which was good and clined him to serve God, and to serve the public holy; and an adamant for his hardy courage in supweal upon godly principles. Neither fear, nor fraud, pressing evil. The former quality entitled him to nor flattery could draw him to act or vote at all bethe praise bestowed on Titus the Emperor, who was called "The Delight of Mankind," the latter would yond the directions which his divinely-enlightened establish his resemblance to that Nathaniel whose conscience gave him; he absolutely refused to disname he bore, described as an Israelite indeed, in grace himself by any departure from the rule of duty, whatever might be the inducement which such a dewhom was no guile." In his public capacity as a flexion from the straight path held out. justice of the peace, he was active and impartial, holding the balance of justice with an even hand; never favouring the great to the prejudice of "men of low estate;" making himself "a terror to evil doers, but a praise" and an encouragement to all them that did well; by this means making religion and justice grow about him. When he was high sheriff, (which he was in the twenty-first year of the 66 reign of King James) he was not only a scrupulous servant of his king, and the country in which he exercised his shrievalty, but he took care to set a religious example in his public capacity. He desired to see God faithfully served on the week-day as well as on the Sabbath," " taking with him his sheriffsmen to a weekly lecture at some distance from his house;" feeling, doubtless, that the best way of securing the fidelity of those that acted with and under him, was to cause them to hear in the house of God that their allegiance was ultimately due to a "Master in heaven." The office of a Christian magistrate is a most important one; and, we might confidently hope that strength would be given from on high to discharge its functions aright, if members of our congregations would offer up from the heart that petition in our litany, "That it may please thee to bless and keep the magistrates, giving them grace to execute justice, and to maintain truth." It were well also if all those who bear the sword, and those who act in the commission of the peace, would remember that scriptural admonition, "Take heed what ye do, for ye judge not for man, but for the Lord" (2 Chron. xix. 5, 6). Equally conspicuous was the subject of this memoir for his conscientious discharge of the duties of a Member of Parliament. On every occasion of a vacancy In his relative capacity as a son, he was what it became a holy man to be. He lost his father when he was comparatively young, but remembering him to have been a very godly man, he often spoke of him his will he desired his executors to remove the bones to his own children and friends, and when he made of his parents from the places of their interment, and " lived with his pious parent as long as he could lay them beside his bones;" that, as he had have wished, their bodies might lie together until the Resurrection day, and might together be raised up. This was a pardonable and amiable feeling, and as both father and son had been "raised from the death of sin unto the life of righteousness in this world," it was not a presumptuous anticipation that they not should be" children of the resurrection" in the life to come. As a grandson too, he carried out his principles; for his grandfather, when young, was educated under the famous Reformer Calvin, in Geneva, having been sent there by his guardians, in the unhappy days of Queen Mary; but he failed, it would appear, to do justice to his education in some part of his subsequent life, at least. His grandson, however, lived the life which his progenitor ought to have lived, and would confess that he thought mercies shown to forefathers entailed obligations upon posterity, and pointed out the duty of improvement. Whenever any livings became vacant in the family gift, he petitioned to be allowed to present, because he was likely, according to the common course of nature," to have the longest enjoyment of such men. The grandfather yielding to his suit, he became the instrument of many excellent pastors being put into the vacant benefices, there being many in the patron. age of that family. From this accrued credit to his grandfather, comfort to himself, and, above all, re- | reply, “Thou couldst have no power against me, exligious prosperity to the parishes so blessed. (To be continued.) MEDITATIONS FOR LENT. The Condemnation of Man's Surety. BY THE REV. J. H. A. WALSH, M.A., N. cept it were given thee from above; therefore he that delivered me unto thee, hath the greater [sin." Yes; when we endeavour to gloss over an evil action by a fair name, to give iniquity the colour of justice, to cover avarice, selfishness, or any other sin beneath the cloak of rectitude, we may deceive ourselves, we may blind the eyes of others, but we only contract the heavier condemnation. This remonstrance had its weight. His mind vi Of Baliol College, Oxford, and Minister of Christ brates; but a single insinuation turns it completely. Church, Warminster. No. V. TRIAL CONTINUED BEFORE THE ROMAN GOVERNOR. A voice from the crowd exclaims, "If thou let this man go, thou art not Cæsar's friend." Alas! how often has a similar insinuation produced the worst effects! how unstable is man unless the friendship of God is his paramount delight! Could Pilate mistake the meaning? If he could, the insinuation is presently repeated and explained: "Whosoever maketh himself a king, speaketh against Cæsar." Tiberius Cæsar was confessedly of a suspicious turn of mind. Pilate must have known this, and could not help he venture to acquit Jesus. Perhaps, too, there were passages in his past history into which he had no wish to attract investigation. He could not afford a misrepresentation. The misrepresentation which vexes do well to set a pretty high value on character-on the best, will overwhelm the less incorrupt. We shall that character which is the result of long-tried consistency. Like well-proved armour, it will bear us unharmed through the points of a thousand bitter words, and will make us less afraid to encounter them when duty calls us to the hazard. Pilate could not risk an accusation. "The voices of the multitude "IT is better to trust in the Lord, than to put any confidence in man-than to put any confidence in princes." Thus do the scriptures repeatedly warn us against placing excessive reliance on the power and fidelity of man. Man may indeed, (especially a Christian man may) within certain limits, be trusted. Miserable in truth would the world be, if mutual confi-fearing the misrepresentation of his conduct, should dence were a thing unknown. But, at best, man is a dying, frail, sinful creature, and therefore implicit confidence is misplaced, if it reposes any where except in the Almighty. What a forcible lesson to this effect may be learnt from the situation of our blessed Lord, at the next point where we meet him! Pilate had scourged him. The soldiers had mocked him. At the governor's command he is led forth, "wearing the crown of thorns, and the purple robe," and garments distained with his own blood. Of his immediate disciples, one had sold him, the boldest had denied him, the rest had forsaken him and fled. Pilate, though his conscience was awake, was begging in his behalf that protection which it was his duty to have afforded, so that empty was the boast, "I have power to release, and power to condemn." The priests had been always his foes; the people who had been his safeguard hitherto, had exchanged the shout of "Hosannah," for the cruel cry "Crucify, crucify him!" Was it not well in such an hour to have a better arm to trust to than "an arm of flesh?" Oh! let us learn, It was a politic step to call the prisoner forth, and pointing to that derided, bleeding, mangled form, to try whether such a sight could not stir the compassion of the multitude. We can fancy the chief priests would tremble for fear of a re-action, as they instantly renew the cry, Crucify him!" It does not, however, appear that any impression was made in favour of the prisoner, and Pilate, who had made three unsuccessful attempts before this, finds his last stratagem fail. 66 Not but that Pilate still persisted in pleading, arguing, enquiring, fruitless as such perseverance must be in a case as clear as day. "Take ye him and crucify him, (says he) for I find no fault in him." He ought to die, they answer, "because he makes himself the Son of God." Pilate now began to doubt whether this could be merely a man; he asked him, but received no answer, having abundant proof that he was an innocent man, which was alone to the point at present. Offended (it seems) at the silence of Jesus, Pilate further inquires, "Speakest thou not unto me, knowest thou not that I have power to crucify thee, and power to release thee?" Jesus, in reply, mildly reminded the governor that his power and jurisdiction came from God; that God is the source and origin of civil authority; and that therefore Caiaphas and his agents were only the more guilty, in endeavouring to obtain the solemn sanction of the civil magistrate to their wicked and malignant purposes. This seems the interpretation which best unites the two clauses of the (the chief priests)" prevailed." Adjoining, per- Pilate was And now, listen to the infatuated reply of the Jews, "his blood be upon us, and upon our children !" This fearful imprecation* was most dreadfully fulfilled goodness of God, and it will be followed by a long eterupon the Jews, as a nation, at the destruction of their nity in which to study with greater advantages, with city by the fire and sword, and severity of the Ro- wider survey, and more unclouded minds, the doings mans. "His blood" did indeed come 66 upon them and permissions of the Almighty. Till then contented, and upon their children." Dreadful, however, as the in a few instances, to trace the rise of great good out imprecation was, it proved effectual for the purpose of visible evil, regard them as specimens of his general for which it was uttered. It sealed finally the Surety's dealing, affectionately and confidently trust him furdoom. "The voices of them and of the chief prieststher than the eye can reach. Much may be harrassing prevailed. Pilate gave sentence that it should be as they," not as justice, "required." "Their voice prevailed!" What an instance have we here of the prevalence of vice over virtue, of evil over good! Barabbas goes free, Jesus is laden with his cross, envy is gratified, innocence is crucified! It seems almost as if the Lord of heaven and earth had resigned the reins of government to chance, and had consented to behold with indifference the triumphs of mischief. So it seemed at the time. In the present instance, however, we are acquainted with some of the causes and consequences of this predominance of evil over good; the present was, indeed, the hour of triumph for the powers of darkness; Satan, who had ruined Adam, and who had ever since been now, but "God is his own interpreter, And he will make it plain." ST. PAUL AT ATHENS. THE other apostles were mostly,-and certainly in comparison with St. Paul-unlettered men. But inspiration is the same in one case as the other. Now St. Peter was not selected to cope with the learned: St. Paul, capable of arguing with the philosophers, and using their own weapons, was especially sent on this message, and called by supernatural agency—aye going about "as a roaring lion" to devour his poste- called by a distinct voice, amid thunder and lightrity, was just gaining a more signal conquest. He was overbearing the innocent, and hurrying to a cruel and ning, and converted from an open persecutor and blasdegrading death, him, who was "declared to be the phemer, to be an instrument of God for that purposeSon of God with power." To this sad length did Sa- a learned man, to cope with the most learned of the tan and his emissaries prevail, and continued to pre-carth. Behold, then, this apostle, eloquent in speech, vail, till the very last gasp dismissed Christ's spirit from its mangled tabernacle. But now, mark how good came out of evil; the tears and conflict in Gethsemane, the mockery, the scorns, the scourge, the pangs that told out those sad hours, were parts of one grand expiation by which man is saved, and God is glorified! In that hour every sin of every sinner was poured like molten lead upon his soul, failing indeed to defile, but not to afflict. He sank beneath the weight of our sins; his sacred head sank beneath the billows, but when he rose again, the load was gone, and man was ransomed! Blessed result of that temporary prevalence of evil! Who can say how much every believer may trace to it? For the sake of that temporary prevalence of evil, the original taint of his nature, and his every actual, but now lamented, transgression, shall be forgiven. To this shall he trace his eternal exemption from pain, shame, loss, regret! his eternal enjoyment of the boundless blessings of heaven! No more a ruin with broken gates and walls disinantled, desolation without and gloom within; the believer shall one day resemble a glorious building entirely renewed; order shall be restored; "joy and gladness shall be heard therein, thanksgiving and the voice of melody." Its proper Lord shall have returned; his own banners shall afresh be floating on its turrets; itself shall be among the noblest works of its divine Author, and eternal on his throne! Such is the mighty good resulting from the temporary prevalence of evil. Here, therefore, we know something of causes and consequences, and we find that great blessings result from partial ill. Reader, are you ever perplexed by present appearances? by the existence of evil in God's creation, or by any similar facts or considerations? From this specimen of God's wisdom and goodness, learn to wait. The same counteracting and controuling power and love may in like manner be bringing unmeasurable good, out of that which now appears inexplicable. Wait then, and wait patiently; never attribute harshness or undue severity to God, nor venture to "charge him foolishly." How little can those who are short-sighted and shortlived as we are, penetrate into consequences! Wait therefore, and give the Almighty credit. The day of judgment will bring out in strong relief the entire See the retributive character of this dispensation beautifully exhibited in Bp. Porteus' Lectures on St. Matthew's Gospel. and adorned with human learning-behold him not as before at Lystra, a city in the dust, whose foundations are sought in vain-1 chold him, a stranger, despised and unknown, in the nidst of the most splendid and illustrious city in the globe, renowned for arts, for learning, for eloquence, for the wisdom of her philosophers, for valour, and the imperishable fame of her orators, artists, and heroes. Behold the city "given to superstition!" See the temple of the stern god of battle, of the god of health, and the goddess of licentious passions-here, in subjection to the majestic goddess of wisdom, standing aloft over all, with her helmet and spear pointing to the skies, on a rock that far overlooks the city, and the sea at its feet. Among this splendid array of fabled deities, appears a stone, inscribed to the "UNKNOWN GOD." An ancient historian, with undesigned testimony to truth, mentions the remarkable circumstance of this altar; a heathen poet also speaks of the temple of Mars, the sanguinary lord of battle, standing on the hill still called by its name, Mars' hill: this neglected stone naturally leads to St. Paul's animated and glorious oration! But the mighty scene is before us! The city, with all its temples, and porticoes, and palaces; the city, whose ancient glory is yet witnessed by the marble ruins and magnificent remains of those very temples, on the same hill where the poor apostle stood, near eighteen hundred years ago, preaching the lowly Jesus, and the LIFE TO COME!-And reflect, in the seat and city of the most eloquent orator the world ever heard, this poor stranger was as superior, in eloquence, fervour, and power of speech, as he was in the grandeur of his theme. And if we think of the dying Socrates, who to heathenism not only imparted the most moral wisdom, but approached the confines of Christian light, can we avoid the thought, how much more glorious to such a mind it would have been to hear the certainties of "Jesus and the resurrection," with faith thus glowing and exalted, set before his hearers by this apostle! Still more, when he thought of those celebrated fune |