not being furnished with materials from whence we could form our own opinions, instead of being obliged to take upon trust the assertions and conclusions of Mr. Belshamn, I should have thought her frequent visits to the poor, with her couversations and advice; her conduct to her superiors, and ber equals ; the reasoning powers of her mind; her domestic system of conduct, &c. would have afforded ample scope for Mr. B's. pen, and been much more consistent with the exemplification of the Christian character.

CANDIDUS. wowowsnosrsrssinsasseros

noorpsimninonnonorarórne EXTRACTS FROM A PORT-FOLIO. [Communications for this Article are particularly requested.]



erroneously supposed, an expiatory sacrifice: that originally it was written and called at one ment, being the opposite of at variance; that reconciliation (as is very obvious) was understood by it, that is, the reconciliation of man to God by means of the Messiah ; that in the lapse of some centuries the pronunciation of the word became corrupted, the three words were united, and a meaning was mistakenly attached to the term, which was much more corrupt than the pronunciation: Upon this subject Dr. Johnson informs us, that atore is derived from " at one;" as the etymologists remark" to be at one is the same as to be in concord," and this explanation, he says, is remarkably confirmed by Shakespeare's use of the word. Bailey gives the derivation from " at one," and says it implies" to be friends again." Reconciliation, or union, was the signification of the term 'atonement in the reigns of Elizabeth and James the First, as during that period it was so understood and so used by Shakespeare, whose words appear to be decisive on this point !" fle and Aufidius can no inore ntone than violentest contrariety." In another place he says," he seeks to make atonement between the Duke of Gloster and your brother.” In both these instances there can be no doubt that the word is used to express agreement or friendship Shakespeare, it should be remembered, died in 1616, three years after the publication of the present translation of the scriptures, which was begun under royal authority in 1603, and completed in 1613; from which it appears that the translators engaged by King James, who were the contemporaries of Shakespeare, adopted the word at the very tiine when it bore the meaning above-inentioned, and at the period when the bard of Warwickshire used it to express that meaning .

ON TUE DEPRAVITY OF HUMAN POWER. Who can ever read the fate of Poland, and not heare a sigh for the depravity of power? How long will men, deluded by their stupid prejudices, by their ignorance of the duties they owe to themselves, hire themselves out, the passive instruments of ambitious and wicked chiets? How long will they consent to be the despoilers of their own felicity, by supporting the wretched policy of usurpers and tyrants ? Cannot the massacre of thirty thousand of their fellow creatures at Ismael, the murder of twenty thousand at Prague, the starving a million of souls in Hindostan, to favour a rice contract, the devastation and carnage that follow wars, the misery, and beggars that attend the countries engaged in them; I say, cannot these things point out to man the folly of quitting society, to range him. self under the banners of those who so much abuse the power entrusted in their hands! Cannot man see, when deluded by the thirst of gain, he VOL. II.


is enslaving his fellow man, the poor wretched African; that those means which are employed to induce him to undertake this shameful and disgraceful traffic, so destructive of his own happiness, may be ultimately turned against himself? Does he not see, that without his assistance, the vile machinations of courts would be useless ? That it is he that must execute their bloody mandates? And what security has he, that he shall not himself become the victim of that dreadful system of slaughter and robbery, to which he so readily gives his aid and support? Oh, man! poor deluded being i how long wilt thou neglect thy reason, and thy expe; "Tience? How long wilt thou persevere in imbruing thy hands in the blood of thy fellow man? How long wilt thou forget thyself, and that every human þeing is thy brother ? Happiness, the only end of thy existence, does not consist in murder, in sacking of cities and towns, in starving of nations, in collecting from thy fellow-ereatures, whose poverty should claim ihy cominiseration, the means that ought to be applied to satisfy the wants of nature ; to pamper the overgrown luxury, and shameful debaucheries of a few worthless individuals, equally careless of thy well-being as of their own ; in cutting the throats of innocent women and children; in dragging thy fellow-creatures, whom nature has made of a different complexion, from his wife--from his children--frum his parents--from his country-and selling him for yellow earth, to a cruel and avaricious inaster ; in becoming a spy and informer to a yicious government; or in wars !! But in cultivating thy reason, in consulting thy experience, în cherishing thy fellow-creatures, in administering relief to the needy, in instructing the igrorant, in healing the sick, in thy industry in making the earth bring forth her fruits in due season, and in cultivating the social arts of peace and fraternity amongst thy fellow-creatures : do these things, Oh! man, and thou shalt find that serenity and felicity will crown thy days.-that tyrants, finding no one to second their diabolical projects, will relinquish thein, and become of necessity virtuous and useful citizens--that tortures and punishments will vanish from the earth--that truth will become the order of the day--that honesty will be in a state of requisition --that knavery and falsehood will be obliged to emigrate--that the con: vention of justice will pass a decree prohibiting their return--and that liberty, smiling liherty, will sound the tocsin of general and universal happiness!! Oh! nations, ye who call yourselves Christians, and men who profess Christianity, and call yourselves Christians, read this mouroful picture of power, and blush.--. Hadson.


wor finners ORIGINAL POETRY.


“: DARKNESS now wraps the world in sleep,

'Tis midnight's heavy hour!
Or only wretches wake to weep

Misfortune's baleful power.
“ Dreary and cold the north wind blows,

Like man's ungrateful breath;
Here let me mourn iny countless woes,

And court the shades of death.
"Fit emblem of that dreary night,

That shuts man's little day:
No sound the ear, no form the sight,

Directs the trackless way.

« So ends, the strife that mortals wage,

So flies their dreary doom;
The morn of youth, the eve of age,

And midnight of the tomb:
He said--and on the green turf sank,

Oppress’d by gloomy care;
Nor found, when slumber's draught be drank,
Taught me to think him such, and bade mie prove
A child's submission and a filial love ;
Warn'd my young heart to shun base Falsehood's wiles,
And false Hypocrisy's ensnaring smiles;
Taught that sincerity and open truth
Were ever comely and admir'd in youth;
To form my mind was still your greatest care,
And sage experience inade you this declare--
That as in Spring, if blossoms few appear,
The Autumn's barren, and the Winter's drear ;
So 'tis in youth --when no reserve is made
of Wisdom's virtuous flow'rs that never fade,
Of Learning's treasures 'gainst that time in sight,
When each new scene shall cease to give delight,
When each bright object palls upon the view,
Not as in youth when ev'ry scene was new i
Against old

A refuge from despair.
In regions of eternal night

Terrific forms arose:
With clang of more than mortal fight,

'Twixt more than inoștal foes.
Sudden he starts--a single note

Harmonious swept the lawn,
The lark had tun'd her jocund throat,

To hail the smiling mora.
The glorious sun in eastern sky,

Blaz'd o'er the blooming year ;
Resplendent shone on Albert's eye,
Apd dried the Wand'ser's tear,


J. D.

DEIGN, fost'ring guardian of my infant days,
Whose frown was punishment-whose smile was praise ! -
First best instructor of my youthful mind,
My earliest friend--at once so good and kind-
In whom I can my every thought reposes-
My hopes and fears, my extacies and wocs!
My father! 'in thy honour'd sacred name,
I still behold a friend's far dearer claim ;
Inspirer of my verse, O lend thine ear,
While busy Mem'ry actions past brings near me
While I review, by Fancy's magic pow'rs,
Thy kindness to me in my childish hours
When oft in grave, and oft in playful guise,
You'd teach the lesson to be good and wise ;
Still bade my infant heart to cherish Truth,
And honour Virtue from my earliest youth ;
Taught pomp and titles were but empty things,
And that the truly wise could pity kings.
The meanest wing that flutter'd in the air
Prov'd oft' some lesson by a father's care.
The wood'rous structure of a plant and flow'r
Oft form’d the moral of a studious hour;
And when Spring bloom'd in ev'ry budding tree,
You taught me God's creative hand to see ;
When the bright Suinmer redden'd on the sight,
His power and goodness gave you fresh delight;
His bounteous hand, when Autumn ope'd her horn,
You still perceiv'd in every field of corn ;
And when cold Winter shiver'd on the view,
His goodness was your theme, and still 'twas new.
To Christian truths you'd my attention bend,
Aud God you call d your father and your friend--


to lay a mine in store,
When youthful pleasures shall be felt no more.
For age, you said, no just respect can claim,
Unless fair Virtue crowa'd the sage's name :
That when youth led the fairy-footed hours,
Add strew'd our path with varying fruits and flow'rs,
If we neglect the fruits, and devious stray
To pluck those flow'rs that but adorn the way,
When age, hoar Winter's emblem, cloth'd in snow,
Bids the wing'd moments take their flight more slow,
We shall repent our choice, nor heed the gay
Delusive dreams that stole our youth away.
'Twas thus with moral truths you taught my heart
In life's great ciréle well to play my part.
Thy life, a comment on thy precepts, drew
Attention to thy words, and prov'd them true.
Oft hast thou heard, with patience seldom known,
Each little scheme that Fancy made her own ;
As if partaking of the childish plan,
You'd all its faults and all its merits scan__
Point out defects to gitard me on the way,
And learn t' escape the storms of life's poor day:
Oft in my infant sports you'd kindly join,
Forget your pleasures to attend to mine?
O how can I thy kindness e'er repay,
For seventeen years repeated day by day
With her, the partner of your hopes and fears,
The joint protector of my infánt years?
I know thy answer--know the wish'd return--
That from fair Virtue's paths l'd never turn;
Still keep Religion's ways, her niaxims sage
Still make the guardians of my youth and age.
How in thy answer does affection shine,
For Virtue's fair reward will still be mine.
Since I can not repay thy tender care,
Daily to heav'n I'll make a daughter's pray'r,
To lengthen out your days, and make them glide
Smoothly down life's uncertain stormy tide:
To make your children all your wishes crown,
And your best happiness will stamp their own.
Oct. 7, 1911,



No. 19.)

JULY, 1812.

[Vol. 2.


To the Editor of the Freethinking Christians' Magazine.


VERY body has either himself observed, or heard from

others, that the historians of the New Testament do not in all points agree in their accounts. Either the events theinselves are not always related with the same circumstances, or the period of time to which they refer them is different. These discrepances between the several statements have had the harsh term of contradictions bestowed upon them.

Now, in order to see how the matter stands in general, let us represent to ourselves four men, who have lived at a court, undertaking, after the death of the prince, to write the history of his life. Suppose them all honest and impartial persons, determined to relate the truth. Suppose farther, that all four were either eye-witnesses of what they did relate, or have heard it from those that were. Suppose finally, that no one of them has concerted with the rest, but that each for himself sets down the acts and sayings of the prince, just as he recollects to have seen and heard them. What think ye? Will these four historians, though they have all equal capacities, equal strength of memory, a like taste, like dispositions towards the prince, verbally agree? You say, no; that is altogether impossible : and you are in the right. For these four men, with all their pre-supposed equality, remain still as different as all men are from one another--different at the time of seeing and hearing -different at the time of writing down.

Each saw and heard at the same time otherwise than the other. One stood, for example, close by, the other at some distance. One was at that moment more attentive than the other : for our mental faculties are not always in equal tension, nor can be so. On the one an actor a speech of the prince makes a quite different impression than upon the other. The one found in the transaction this, the other another circumstance important or remarkablc. To the one this expression of the prince was striking and surprising, to the other another.


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