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brieus, Primate of the Syrian Church in the thirteenth century, and who was unquestionably the most learned man of his day, said to his scholars, on his death-bed, “If ye continue in love, I will be amongst you.” This Primate was a Syrian, and spoke Syriac; here, then, is a Syriac phrase, contained in his address to his scholars, “I will be amongst you," exactly equivalent to the Syriac phrase of Jesus, " I will be in the midst of you.” Did the good Primate mean to say, that after death he would be really personally present with his students, and thus lay claim to ubiquity? By no means; he merely signified, that as long as they loved one another, they would be acting upon the principles he had so strongly inculcated,-acting as if they were still beneath the survey of his eye, and the echo of his voice.

This at once removes any difficulty which might attach itself to the promise of Jesus. Where two or three are gathered together in my name”-assembled as my disciples, and acting under my authority, _“there am I in the midst of them,” by. that authority which I have delegated to them, by the powers

which I have communicated to them to perform miracles, and by my spirit and the spirit of my Gospel-the spirit of peace, and purity, and affection which shall prevail in their councils, and animate their devotions.

The exquisite parable, in recommendation of mercy, which concludes this chapter, wherein the king forgives one of his servants ten thousand talents, and the beneficiary refuses to forgive his fellow-servant four hundred pence, is strongly corroborative of the explanations once given of the words “ Lord” and “worship.”—See respectively on Chap. vii. 21, and viii. 2.

« The servant therefore fell down and worshipped him, saying, Lord, have patience with me, and I will pay thee all,” (verse 26.) Here, “worship” is paid, and the title “Lord” awarded to a king, a merely human being, differing from his worshipper only in rank, power, and possessions. The meaning evidently is, that the servant made him obeisance, and called him Sir, or Master.

WAR.

FIRST PART.

OF War's fell spirit, and its dire results,
The ruin vast which through the world hath spread
From this all-fruitful source; of happy homes
Made desolate and drear; the sorrows deep
Of agonised millions, thus bereft
Of earthly aid, of hope, and trust, and joy;
Of hateful tyranny, rapine, and death;
Of these_the horrors of most horrid war-
Sing thou, my Muse! And Thou, whose word bath willd
That peace, sweet smiling peace, should glad the earth
Which thou hast made, and with thy bounties crown'd,
Whose mercies over all thy works extend,
Whose love, unchanging, boundless, hath decreed
Good-will to man,-do Thou inspire my song!

Hark! the loud clarion's call now rends the air,
Host after host roll on the battle-plain,
(Alas! how soon to mingle with the dust!)
The cannon's roar proclaims the fight begun;
And see, from out the ranks now reeling forth,
Ghastly and pale, with mortal throes down press’d,
The sad first-fruits of War's destructive ire!
Again the clarion sounds; in full and fierce array,
Column on column to the charge advance,
While the stern foe, with glitt'ring steel in front,
Stands, like the ocean-rock, immoveable.
Again they charge, again the steel upheld
Resists their giant strength; the assailed foe,
With aim unerring, on the flying hosts,
In turn, pour forth the messengers of death!
Halt! is their leader's cry: once more they stand;
Once more the clarion sounds the fearful charge,
And, trampling o'er the dying and the dead,
In fiend-like fury, once again advance!
No more the uplifted steel resists the shock-
No more they stand in motionless array-
No more the shout proclaims the charge repellid
No more, alas! the battle's rage is stay’d;
But, madden'd with revenge, foe grapples foe,
And man, transform’d to fiend, on kindred blood

Feeds his insatiate wrath! In deep dismay,
The vanquish'd host recoils; the foe, incensed,
Spurs the proud war-steed on in mad pursuit,
Nor

spares the unarm’d, terror-stricken band
Of helpless fugitives; while all around
Rapine and murd'rous hate reign uncontrollid,
Till the relentless foe shall glut his ire,
Or, weary worn, his arm can slay no more.

And thus the hero's" made! For this the wreath Around his brow is twined; while thoughtless crowds Their homage pay,

and
cry,

« Behold the man!”.
For this a nation's wealth is freely given,
And honours lavish'd on the “hero's" name;
For this the monumental pile uprear'd
Bespeaks his praise, recording deeds at which
Humanity bewails her outraged rights,
And Mercy, weeping, sits o'er human woes!

And thou, fair Hogomont! how sweetly gay
Wert thou, on that serene and beauteous eve,
Ere the fell demon of destructive War
Had blasted all around. In fairest garb
Sweet Nature sat enrobed; while Art display'd
Her various powers to beautify the scene:
Around thy hoary form, the balmy gale
Play'd sweetly; and to the enraptured gaze,
Thy fertile fields the gently waving corn
Display'd, in gay luxuriance gladdening
The heart of man! The grove's fair choristers
Their vesper-hymn had sung; and here and there
Upon thy verdant meads the peaceful herd.
Lay motionless. All, all was peace around,
When Sol's declining, mildly-beaming rays,
With parting smile enrich'd the prospect fair,
And holiest calm enwrapp'd the peaceful scene-
So sweet, so bright, so beautiful, so still!
A few brief hours, and oh how sadly changed!
No more the balmy gale in silence breathed
Its perfume round thy bowers; no more beneath
Thy greenwood shade the flocks in

peace

recline; No more within thy halls, the

and

gay To softest music bend the willing ear,

young

Or on thy velvet lawns of bright young green,
In meditation sweet, inhale the healthful breeze!
No more thy yellowing fields the eye delight,
Nor glad the husbandman with cheering hope
Of nature's bounteous gifts! All, all is changed!
A moral chaos reigns! The demons' spell
Hath sever'd every tie by Heaven ordain’d,
With hope, and peace, and joy, to bless mankind!
War's pestilential blight hath swept the scene,
And desolation saddens all around!
The glorious orb of day no longer clothes
The earth in smiles; but curtain’d o'er with clouds,
In darkness veild, weeps in descending showers!
Within thy halls is heard the clang of arms,
And War's fierce legions ply their murderous art,
Where late sweet Peace and Love their dwelling made.
Without, the Gallic hosts, in dread array,
Encompass thee about; and on thy walls,
Thy doomed walls, pour forth their ceaseless fire!
Within thy darken'd chambers, densely fillid,
Lie the pale victims of the deadly fight,
Writhing in hopeless agony; nor yet
One soothing word, one hope-inspiring sound,
To cheer the lonely heart in time of need,
Can reach the tortured horror-stricken soul!
But, hark! what means that fearful sound—that cry
Of fell despair ? See! the thick smoke ascends
From out the shatter'd pile; and now- -dread sight!-
In awful grandeur the devouring flame
Bursts forth with fearful fury, unconfined,
Lashing thy tottering walls, and, horrid thought,
Consuming all the living and the dead!*
But cease, oh cease! no more the Muse may dwell
On scenes like this; her peaceful spirit loathes
The fearful theme, and sickening at the thought
Of deeds so foul, turns mournfully away!
Edgbaston.

W. Earl. During the Battle of Waterloo, the Chateau of Hogomont, situated on the right of the British line, was occupied by the Allied troops. Many desperate attempts were made on the part of the French to get possession of it; but all failed. At length they succeeded in setting it on fire, when several hundreds of wounded men who had been conveyed there for safety, perished in the flames.

ON THE DEGREE OF GUILT, SUPPOSED_BY SOME

MEMBERS OF PARLIAMENT, AND OTHERS, TO HAVE BEEN INCURRED BY THE JEWS, ON ACCOUNT OF THEIR HAVING PUT JESUS CHRIST TO DEATH.

BY A CHRISTIAN IN SPIRIT. WHILE the practice of Christian charity is recommended and enforced as a Christian command, there is very little of that feeling exhibited by professing Christians towards the Jews—a people whom we are sedulously taught from childhood to abhor; but why, it is not easy to perceive. Jesus commands his followers to conduct themselves towards their enemies, in a manner very different from that which they exhibit towards the Jews; and the Jews not being enemies, Christians ought to be the more ashamed of giving way to the feelings of contempt and detestation, which have been so much and so improperly encouraged and acted upon as religious duty, for nearly two thousand years. When, however, we consider the conduct of professing Christians towards each other, we cannot be surprised at that adopted towards the Jews; at least while we neglect to investigate the merits of their case.

The short investigation now to be attempted, will probably excite considerable surprise, in reference to its result, among those who have blindly followed a creed, without taking the trouble to reflect, provided they permit the better feelings of their nature to operate while they read.

The Jews are described as an obstinate and stiff-necked race. Why? Is it because they persist in believing that the Old Testament contains the oracles of God? No; Christians entertain the same belief. Is it because they believe these oracles to contain a promise that a Messiah or Deliverer was to be sent to them? No; in this Christians also agree. The difference between the Jew and the Christian is simply this, that the former still expect their Messiah; while the latter insist, that Messiah has already come. Which party has the best title to interpret the books in which the promise is contained, and to determine what is and what is not to be expected, is not the question now to be discussed. The Jews, interpreting the oracles specially given to them, expect, through

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