evidence that he is the subject of divine influence. The Spirit of God will bear witness with his spirit that he is a child of God by faith in Christ.

of his favour, while a careless attendance to the duties of religion will lead to a secret apostacy from him, and be attended with perplexing and distressing fears. Let us, then, examine ourselves by the rules of scripture, that we be not deceived in the estimation of our own characters.

They who, in a crazy vessel, navigate a sea wherein are shoals and currents innumerable, if they would keep their course clear, or reach their port in safety, must carefully repair the smallest injuries, throw out the line, and take their observation. In the voyage of life, also, the Christian who would not make shipwreck of his faith while he is habitually watchful and provident, must make it his express business to look into his state, and ascertain his progress." Wilberforce's Pract. View. In this world Christians are continually exposed to temptations from the enemy, to oppositions from carnal men, and to the yet more powerful evils of their own hearts; therefore, if they would proceed with safety and comfort in their way, they must be watchful and diligent. If while surrounded with so many dangers, they become careless and indifferent as to the life of religion in their souls, they will easily become the prey of their foes. We may be off our guard, but the enemy is always vigilant, and may surprise us by an unexpected and powerful attack, when we are least able to make resistance; thus he has gained advantage over many, and in a few mo-gion we, perhaps, had no doubt; ments hurried them to a painful we must, also, have been shocked distance from God. at the falls of others, who once Self-examination is the more appeared as pillars in his cause. important, as sin is of so de-They secretly forsook the Lord, ceitful a nature, that those who and their strength and defence think themselves least under its departed from them-they made influence are frequently the fast-a few ineffectual struggles against est bound by its chains. Great the force of their depraved pas circumspection and diligence are sions, but the enemy blinded absolutely necessary, if we would them to the exceeding sinfulness glorify God and live in a sense of sin, entangled them in his

This is a duty to which our carnal hearts are greatly averse; with difficulty we bring ourselves to engage in it, yet, if it be neg. lected, we shall make but little In the progress in holiness. hurry of our worldly affairs, the state and temper of our hearts may be much overlooked; and, being naturally disposed to think favourably of ourselves, we may easily be persuaded to imagine that we are better, with respect to spiritual things, than is really the case. We should, therefore, bring our whole conduct to the touchstone of divine truth, that we may be well acquainted with ourselves, and obtain an assurance that will not shrink from investigation. Many of those evils, by which God has been dishonoured, and his truth brought into disrepute, would have been prevented, had not self-examination been neglected.

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If we have lived many years in the profession of godliness, we must have been surprised at hearing that some have forsaken the ways of the Lord, of whose reli

wicked way in me, and lead me in the way everlasting." Every Christian should desire to have his real state ascertained, and the springs of his conduct laid open to his view; that he may know how far he is influenced by the principles of true piety. If we can prove that we love God because he is holy, and seek his glory as the first and great business of our lives-that we feel the warm emotions of gratitude

Snares, and they fell to their disgrace and wounding; proving, by woful experience, that it is an evil thing and bitter to sin against God. Many dark days have passed over them, anxious fears have distressed them, and in bitterness have they prayed "Make me to hear joy and gladness, that the bones which thou hast broken may rejoice." Sin is as destructive to our comfort as it is contrary to our duty; it is that abominable thing which God's righ-for his goodness towards us, and teous soul hates; and if we are find pleasure in his ways, we have not watchful against its influence evidence that divine grace has upon our minds, we must expect sanctified our hearts, and we may and esteem it a mercy to be con- rejoice in him as our portion; vinced of the evil of such indif- and this will support us under ference in ways corresponding to the difficulties and trials he wisely his holiness and justice. "If his appoints us in this world; his children forsake my law, and promises will revive our drooping walk not in my judgments; if minds, and the prospect of everthey break my statutes and keep lasting felicity will cheer our faintnot my commandments: then ing spirits. But if we omit to exawill I visit their transgression mine our evidences of these with a rod, and their iniquity things, we shall have no comfortwith stripes." What a consola-able or satisfactory knowledge of tion it is, that it is added by the our state; and although we may same infallible Spirit-"Never-possess the principles of religion, theless my loving kindness will we shall resemble tradesmen, I not utterly take from him, nor who, for want of examining their suffer my faithfulness to fail." books, know not how their affairs Had it not been thus, our sins | stand. would have caused an everlasting separation between God and our souls. Yet such is the nature of true religion, that these promises cannot be enjoyed while the soul is at a distance from God.

Self-examination is a duty enforced upon us by great and powerful arguments. The word of God expressly enjoins it. "Let every man prove his own work.– Examine yourselves." We should not only endeavour to know the spiritual condition of our souls, but, like David, devoutly pray, "Search me, O God, and know my heart: try me, and know my thoughts; and see if there be any

VOL. IX.

To retire from the noise of the world, and commune with our own hearts and God, to review his dealings with us in past years, and to consider our rebellion and ingratitude towards him, in connection with his distinguishing patience and forbearance towards us, must fill our minds with penitence, and cover our faces with shame and confusion; must cause us to hate those sins by which we have of fended him, and inspire us with strong desires to be entirely conformed to his will. To consider in this retirement the great deliverances he has wrought for us, and the dangers from which he

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ROUSSEAU ON THE DEATH OF SOCRATES AND CHRIST. 419

I never be offended. Though I should die with thee, yet will I not deny thee." But how weak are human resolutions! How frail and feeble is man! In the hour of trial, even the zealous and warm-hearted Peter "began to curse and to swear, saying, I know not the man. Hold up my goings in thy paths, that my footsteps slip not," will be the earnest-the constant prayer of those who are truly humble. - Dereham.

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66

G.

ROUSSEAU'S COMPARISON

LETWEEN THE DEATH OF

SOCRATES AND JESUS.

. Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God." MATT.

xxvii. 54.

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death of Socrates and the death of Jesus, drawn by the masterly pen of Rousseau. It affords a striking resemblance to this confession of the centurion, and affords a forcible and unprejudiced testimony to the divinity of Christ.

where is the philosopher, who "Where (says he) is the man, can act, suffer, and die, without weakness, and without ostentation? When Plato describes his imaginary just man, covered with all the opprobrium of guilt, yet at the same time meeting the sublimest rewards of virtue, he paints precisely every feature in the character of Jesus Christ. The resemblance is so striking, that all the fathers have observed it, and it is impossible to be deceived in it. What prejudice, what blindness must possess the mind of that man who dares to compare the son of Sophroniscus with the son of Mary! What a distance is there between the one and the other! The death of Socrates, philosophizing calmIT is not a little remarkable, ly with his friends, is the most that the contemplation of the gentle that can be wished; that very same scene which so forci- of Jesus, expiring in torments, bly struck the Roman centurion, insulted, derided, and reviled by has extorted a similar confession all the people, the most horrible from one of the most eloquent of that can be imagined. Socrates, modern sceptics, who has never taking the poisonous cup, blesses been accused of too much credu- the man who presents it to him, lity; and who, though he could and who, in the very act of prebring himself to resist the evi-senting it, melts into tears. Jesus, dence both of prophecy and of in the midst of the most agonizing miracles, and was, therefore, cer- tortures, prays for his enraged tainly no bigot to Christianity, persecutors. Yes, if the life and yet was overwhelmed with the death of Socrates are those of a evidence arising from the charac- sage, the life and death of Jesus ter, the sufferings, and the death are those of a GOD.” of Jesus. I allude to the cele brated comparison between the

DR.PORTEUS'S LECTURES.

Juvenile Department.

HISTORICAL ESSAYS.

No. VI.

On the Corruption of Christianity in
Britain, during the reign of Henry

the First.

could not, with a good grace, nor without danger, resist the invasions of a power, which as they were made under the specious character of public benefits, resulting from apostolical solicitude, were generally popular; especially as the exertion of this power was absolutely necessary DESIROUS of presenting our to the success of the enterprize. youthful readers a more connected But for this wily policy, the utmost view of the operations of popish stretch of papal authority would superstition in the ages of its glory doubtless have been exerted in prethan our history at large affords, we servation of the rights of Robert, for propose to remark its progress in this even gratitude demanded it; who, country through successive reigns, after exemplary sacrifices, had been till the glorious era of the Reforma- exerting himself to the utmost in tion: that they may feel increasing-what was deemed a common cause, ly grateful for emancipation from the crusades, and in which he had its ruthless tyranny, and use every obtained a most distinguished repulawful and honourable exertion for tation. Henry, aware of this, lost the prevention of its returning inno time in sending messengers to fluence. It has been urged by some, court Anselm's return; knowing, whose philanthropy exceeds their that on Robert's arrival from the observation, and by others, to whom holy land, should he not have seall systems of religion are alike in-cured the good-will of the clergy, different, that Popery is not now what it once was; and, that if it were, such is the general diffusion of knowledge, that it would be impossible for any species of superstition again to gain so complete an ascendancy over the human mind. In reply to which, it need only be remarked, banish the Bible, that source of truth, from society, and the return to the grossest superstition, till the heart of man is less depraved, would be unavoidable; which is precisely the desire of the reigning pontiff.

The haughty Anselm, who gave so much inquietude to William Rufus, we left on the continent, whither he had retired, lest he should feel the resentment of his sovereign, whom he had repeatedly provoked. The usurpation of the throne by Henry, A. D. 1100, in the absence of his brother Robert, could not fail to prove lavourable to the banished prelate, and the Catholic cause; for he who had been guilty of so bold an encroachment as to seize a crown,

his reign would be precarious at best. Anselm returned, and Henry proposed that he should repeat the homage done to the late king, but the prelate, anxious to avail himself of this critical opportunity, objected to do what no English bishop had ever before ventured to refuse; and

that he might gain the full benefit of the prince's delicate situation, he even resolved to have no communi cation with any ecclesiastic who should so prostitute his spiritual dignity. He further objected to the decisions of the Council of Bari, mentioned in our last, although he had contributed to form them. All that Henry could do, was to propose while he sent messengers to Rome a suspension of the controversy, to effect an accommodation.

Robert soon returned, and having taken possession of Normandy, hastened, and not uninvited, with his troops to Portsmouth, where he landed. Henry redoubled his attentions to the clergy, and to Anselm in particular, and by the most courteous