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the encouragement of honour and reward, we do enact, | tory, or the efficacy of prayers for the dead-or if they will, and command, that our bailiffs, in whose bailiwicks the said heretics shall be seized, pay to the taker, for every heretic, two marks in silver, for the term of two years, and after that time expired, one mark only."*

held that a wicked priest, bound by sin, cannot absolve others or what they say about the sacraments of the Church." After such questions, the opinion of the person questioned was to be cautiously ascertained upon these sentiments held by others; and thus be was entrapped, and committed at unawares, while thoughtlessly answering an apparently harmless question, and involved in the ruin of those he had betrayed. In the same instructions, the inquisitor was taught to assume the guilt of the arraigned as an ascertained fact, and only to inquire into the circumstances. Thus, to a person against whom no proof was alleged, the questions were at once propounded, "How often have you confessed yourself to heretics? In what chamber of your house have the hereties slept?" The inquisitor was also taught to look from time to time upon a book, as if it contained a record of the culprit, from which he extracted his information. By processes such as these-of confinement, hunger, and subtle cajolery, brought successively to bear upon the exhausted or entrapped victim-the truth was more effectually elicited, than it could have been even by the turning of the rackscrew; and the condemnation of one led to the detection and destruction of many.

On the final surrender of the down-stricken and despairing Raymond VII., the Inquisition was permanently established in his dominions in November 1229, and it proceeded vigorously upon that ordonnance published in the name of Louis IX. The bishops were to depute a priest and two or three laymen into each province, who were to be sworn to search after all heretics and their abettors. "Let them visit carefully," says the first article of their instructions, "every house in their parish, and the chambers under ground which have occasioned any suspicion. Let them examine all the out-houses, the recesses under the roofs, and all the secret places, which we order them, moreover, every where to destroy. If they find there any heretics, or any of their abetters or concealers, let them, in the first place, take care that they do not escape; and then let them, with all speed, denounce them to the archbishop, the bishop, the lord of the district or his bailiffs, that they may be punished according to their deserts." When the heretic thus hunted after was inevitably caught-for where could he hide himself?— a system of moral torture was commenced for the discovery of all who were implicated in his offence, wherein the tormentors were taught by a code of instructions, of which the following is a brief extract: "If he refuses to confess and divulge the names of his associates, let him be shut up in prison, and given to know that there are witnesses against him; and that, as soon as he is convicted by witnesses, there is no mercy for him, but that he will be given up to death. At the same time, let his food be diminished; for such fear and suffering will tend to subdue him. Let none of his friends be allowed to approach him, lest they encourage him, or teach him to answer with craft, and not to betray any one. Let no one come near him, unless it be from time to time two cunning believers, who may advise with him cautiously, as if they pitied him, to save himself from death, to confess wherein and upon what points he has erred, and who may promise him that, if he will do this, he shall escape being burned; for the fear of death, and the love of life, sometimes soften a heart that cannot be affected by any other means. Let them speak to him also in an encouraging manner, as thus: Don't be afraid to confess, if you believed these men, when they said such and such things, because you supposed them to be virtuous. If you listened willingly—if you helped them with your substance-if you confessed yourself to them, it was because you loved all whom you be lieved to be good people, and because you knew nothing evil about them. Go to, the same might happen to a wiser man than yourself, who might also be deceived by them.' If he then begins to yield, and confess that he has in some place heard these teachers speak about the gospels or the epistles, you must then ask him cautiously Glasgow; JAMES NISBET & CO., HAMILTON, ADAMS & Co., and

if these teachers did believe such and such things; for instance, whether they denied the existence of purga

* Quoted from "Remarks upon the Ecclesiastical History of the Ancient Churches of the Albigenses." By Peter Allix, D. D,

In consequence of the generous labours of Waldo, the Albigenses possessed a large portion of the Scriptures translated into their native language; and it was from this sacred fountain that their knowledge of the truth, as well as their endurance under persecution, was derived. This, indeed, was a subject of careful solicitude with their pastors, who continually impressed upon the people the necessity of studying the Bible in their mother tongue; and Raymond VII., Roman Catholic though he was, is said to have seldom gore any where without taking a copy of the Scriptures with him. This Volume, therefore, the Inquisition regarded as the principal source of heresy, and endea voured to debar it from the multitude; and accordingly the Council of Toulouse enacted the following statute, which forms the fourteenth canon:-"We prohilst the books of the Old and New Testament to the laity; unless, perhaps, they may desire to have the Psalter, or some Breviary for Divine service, or the Hours of the blessed Virgin Mary for devotion; but we expressly forbid their having the other parts of the Bible translated into the vulgar tongue." So much, indeed, had the Albigenses become imbued with scriptural knowledge, that out of the fulness of their hearts their mouths gave utterance; and thus the first indications of heresy were considered to be, the act of quoting from the gospels or epistles! The second criterion of a heretic was a glorious testimony to the moral character of the condemned; for it was an exhortation against the crime of falsehood. A third consisted in the exhibi tion of any thing like sympathy for those who were imprisoned by the inquisitors.

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WHAT IS THE DESIGN OF MY CREATION, AND THE GREAT PUR-
POSE TO WHICH MY LIFE SHOULD BE DIRECTED?

subjected to the influence of the vanities of time,

that the claims of our Creator are completely dis-

regarded. He appeals, in support of these claims,

to the judgment as well as to the heart; and

although we speculatively admit their justice, we

still remain, to a great extent, the willing and

obedient slaves of "the spirit that worketh in the

children of disobedience." Every exercise of our

love upon a proper object affords happiness or joy

to the heart. When we ardently love an intelli-

gent being, we rejoice in contemplating him, and

in imitating those excellencies which we so much

admire. Since, then, as we have already shown,

we are under the greatest obligations to give God

the highest place in our affections, and since our

enjoyment is so intimately connected with our

love, as to be at all times coextensive with it, it

must be obvious that all our enjoyment or happi-

ness ought to centre in God. Were it possible

for us perfectly to love this infinitely excellent

Being, our happiness would be pure and unalloyed;

but although enjoyment so delightful is unattain-

able by us, who "know but in part," and there-

fore can love but in part, still a greater degree of

happiness may be experienced, in proportion to

our knowledge and admiration of the Divine

character. We may remark, too, that when we

love God, we become more solicitous to inquire

into his perfections; and the more we know of

him, the more we love him, and consequently the

more happy we are. Thus it is that, by a constant

action and reaction between our intellectual and

moral powers, when called into exercise toward

God, is our progress in knowledge and purity of

heart gradually promoted, until faith give place

to actual vision, and love shall be absorbed in

complete enjoyment.

II. GOD is the supreme object of love as well

as of knowledge; and therefore it is the chief end

of our being to love God. From the original con-

stitution of the human mind, there are certain

moral qualities, which, when perceived in intelli-

gent beings, never fail to attract our regard. These

qualities are, the amiable feelings and inclinations

of the heart. In the beings who every where

surround us, these moral feelings are possessed

and exercised with various degrees of intensity,

exciting in us various corresponding degrees of

love. The more amiable the qualities of the con-

templated object are, the more ardently are we

attached to him; and when the highest moral

excellencies are presented to our view, we are

called upon to exercise our love to the utmost

extent of which we are capable. Now, the per-

fections of God, calculated to excite our love, are

infinitely superior to the highest moral excellencies

to which man can possibly attain. As far, therefore,

as infinity exceeds an inch of space, or eternity a

moment of time, so far does our obligation to love

God exceed our obligation to love even the most

amiable and attractive of our fellow-creatures.

But when we reflect that in God the highest

moral excellencies are conjoined with the nearest

and most endearing relationship to us, we feel

still more intensely that He is well entitled to the

supremacy of our affections. We are the work-

manship of his hands; he continually upholds us

in being, and his are all the comforts we are per-

mitted to enjoy; and though rebels against his

rightful authority, he hath caused "the day-spring

from on high to visit us," bringing the glorious

announcement, that "He hath not spared his own

Son, but freely delivered him up unto the death

for us all." What mind, then, is so ignorant as

not to perceive, what heart so callous as not to III. God is the supreme object of obedience,

feel, its permanent obligation to love God? Yet as well as of knowledge and of love, and therefore

so depraved is our whole nature, so much are weit is the chief end of our being to yield a cheerful

No. 154. DECEMBER 11, 1841.—1{d.]

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way, rejoicing" that the same Jesus who is the author, will be "the finisher of his faith," and will conduct him in safety to those mansions of everlasting bliss, where his progress in holiness will be uniform and uninterrupted.

and entire obedience to his holy will. This para- | the perfections of the God who hath created, premount obligation, indeed, naturally arises from served, and redeemed us, how reluctantly do we the relation in which we stand to him, as being | yield him, even in a partial degree, the homage of the needy and dependent creatures of his hand, our hearts or the obedience of our lives! How and the subjects of his moral government. The truly may it be said of us, that though we prolaw which he hath revealed for our direction is, fess to know him, in works we deny him!" In in its nature, holy, and just, and good. Infinite those even who have in reality returned from in its purity, and involving, in the maintenance of 'the path of the disobedient to the wisdom of the its authority, inviolate, as well the interests of the just," the worldly desires are so unwilling to quit moral government of the universe as the character their hold, so repeated are the struggles between of the moral Governor himself, it must be equally the flesh and the mind, and so fluctuating, thereobligatory on every individual of God's intelligent fore, is their spiritual condition, that their procreation. Thus connected and thus enforced, it gress in the divine life might be compared to the is morally impossible that the severity of its re- web, of which it was fabled of old, that what was quirements ever can be mitigated, or the inflexible done in the day was undone in the night. When strictness of its obligations ever can be relaxed. amidst so many obstacles, the Christian is enabled As long as the infinitely great God exists, or to proceed, how encouraging his progress! Every wields at will the sceptre of the universe, this law step he advances his faith is more confirmed, his must ever retain its original purity unsullied as hope more enlivened, and his resolutions of holy the Lawgiver himself. Instead, however, of obey-living more strengthened; and "he goes on his ing, as we were bound to have done, the dictates of this law, we are chargeable with an open disregard of its most sacred precepts, and with an undeviating tendency to follow each the dictates of his own corrupt inclinations. Having thus engaged in a systematic rebellion against the Majesty of heaven, man hath become blind to the moral loveliness of the Divine character, and insensible, at least practically speaking, to the obligation under which he has been laid to yield obedience to the Divine will. But when brought under the influence of the Gospel of Christ, the moral ability is restored to us of, in a measure, keeping the law of God. By the guidance of the Holy Spirit, we are enabled both "to will and to do of his good pleasure;" and every step we advance in the path of new obedience, our progress necessarily becomes the more accelerated. Beset with numerous and powerful temptations, the image of Christ is faintly reflected in the life of the Christian; and therefore it is that, as God hath "predestinated him to be fully conformed to the image of his Son," a beautiful law exists in the Divine economy, in virtue of which the restoration of his people to this image is the grand object and end of all the dispensations of God to the children of men. The Word of God, especially, is rendered the most powerful instrument in the accomplishment of this benevolent design; for in it is exhibited the character of Jesus, by contemplating which we are "transformed into the same image, from glory to glory." The Christian cannot, indeed, display the heavenly graces to the same extent as they were developed in the character of the Saviour; but still those spiritual principles, those heavenly tendencies, are implanted, by which he is enabled progressively to advance along the road that leadeth unto life. In this view, our earthly state must be re-acceptable and well pleasing in his sight." garded not only as a preparation for a future world, but, to the Christian, the threshold of eternity, the very gate of heaven. In this the infancy of our moral existence, untutored even in the elements of that sublime philosophy which regards

Thus it is, that to know, to love, and to obey God, which is the chief end of man upon earth, terminates, by a natural and necessary progress, in the complete and everlasting enjoyment of Him in heaven. When our understandings are babitually engaged in the contemplation of an object the most sublime and elevating; when our affeetions are elicited towards an object the most amiable, lovely, and attractive; when our active powers are incessantly employed in obeying the commands, and submitting to the appointments, of infinite Wisdom and spotless Purity; what can be expected but that, under the direction of the Spirit, we should go on unto moral perfection? We are actuated by a motive the purest and the most exalted which could influence an inteligent creature; and in what consists the dignity of our nature, if not in the possession of such a principle? It will enable us to look upon all the events of life as subordinate to the manifestation of the Divine glory, and thus reconcile us to the endurance of those calamities and trials which are incident to all in this valley of tears. Actuated by the pure motive of entire devotedness to the Divine will, our whole characters will evince a unity and consistency which is well pleasing in the sight of God; and soon shall the hour arrive when we shall know the object of our love, even as we are known of Him; when, beholding his transcendent glory, we shall be absorbed in the admiration of his wondrous excellencies, and our whole natures, purified from earthliness and sin, shall be presented before him as "a sacrifice

The pure and lofty motive which we have thas briefly illustrated, is not intended to be brought into operation merely on important occasions, and under peculiar circumstances; it must be carried with us into the minutest details of every-day

life. "Whether we eat or drink, or whatsoever we do, we must do all to the glory of God." The Supreme Being must be known and acknowledged in all we think, and say, and do. It is by acquainting ourselves with him that we shall be at peace; for a knowledge of the Divine character, as it is revealed in his Word, will impart strength for the performance of every duty, and support for the endurance of every trial. As our minds expand in the knowledge, our hearts are enlarged with the love of God; and having learned to delight ourselves in him, we shall be calm, contented, and happy. Though poor, we shall view the Lord as our portion; though afflicted, "his comforts will ever delight our souls;" though deprived of earthly relatives, we are consoled with the thought that we enjoy the favour and friendship of God. Though the world should frown, and bosom-friends should forsake us, "we will trust in the Lord, and stay ourselves upon our God;" though, like our blessed Redeemer, we should be compelled to wander without a friend, a protector, or a hone, we are in possession of a "hope that maketh not ashamed," and we experience a "joy that is unspeakable, and full of glory." "Happy, yea, thrice happy, is that people whose God is the Lord.”

Thus have we endeavoured briefly to reply to the most important question which a rational being could propose," For what end was I create d, and what is the grand reigning motive which ought ever to predominate in my mind?" The glory of God, or the knowledge, love, and obedience of the greatest, and wisest, and best of all beings. Innumerable are the purposes and designs which, in the course even of a single day, float along the current of our thoughts; but there is one grand, paramount principle which is intended to regulate the whole; and the presence or absence of this prevailing motive-a regard to God's glory-may be considered as distinguishing the Christian from the unbeliever.

Let us pause,

then, and examine ourselves. Every day, as it passes, let us look back upon our thoughts, and words, and actions, in connection with this masterprinciple, and the result of our inquiry will lead us to a correct estimate of our character in the sight of infinite Purity. Let us endeavour daily to acquire more extended views of the Divine perfections; let our hearts be more enlarged to love him, and then shall we "run in the way of his commandments." Thus it is that we shall make rapid progress in the attainment of that "holiness, without which no man shall see the Lord;" and at length "an abun lant entrance shall be ministered unto us" into that blessed kingdom, where we shall be like God, for we shall see him as he is."

66

BELSHAZZAR'S FEAST.

BY ANDREW PARK.

BELSHAZZAR made a gorgeous feast-
A thousand guests were there,
Of haughty eye, and lordly step,
And vain and vaunting air!

"Go, bring the vessels forth," he cried,

"Of gold and silver bright,
That once within the Temple stood,
And let us drink to-night!"

They filled those sacred goblets high
With red and sparkling wine,
And, draining them to heathen gods,
Proclaim'd those gods divine!

The lyres were struck, the music swell'd
With high voluptuous sound;
And all was wine, and love, and song,
And mirth, and madness round!

When, lo! what dreadful sight is that?-
What fingers long and bright,
Which write upon the palace-wall
With pencil dipt in light?

How do the proudest tremble now?—
Why grows each cheek so pale?
The lustrous eye, the regal brow-
Why seem they all to fail?

Why droops yon mighty monarch's head?—
Why smite his knees together?
Why shakes be so, with troubled gaze,
As if his soul would wither!

A moment gone, and one had thought
No power in heaven above
Could thus have chang'd these god-like men,
And made them cease to love!

That writing on the palace-wall

Hath made each pulse beat cold—
Hath dimin'd the eye, hath paled the lip
That gladly kiss'd the gold!

Then King Belshazzar raised his head,
And cried from out his pain-
"Bring forth the wise and learned men,
Who may this writ explain!"

The banquet-hall is all confused,
The music silent now;
The brightest gem and panoply

But mock the humbled brow!

Then Daniel came, that mighty man!
Hush'd was each echo then;
Nor trembled he, but bravely spake
Before these lordly men.

"O king, I ask no scarlet robe-
No chain of dazzling gold;
Let others wear your costly gifts,
Yet shall the truth be told!

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Hear, then, the solemn doom, O king!
These words declare to thee,

And let thy princely guests depart,
And bend thy stubborn knee.

"For God hath number'd thy domains;
Thou'rt in the balance weigh'd;
Divided is thy kingdom all;-

Well may'st thou look dismay'd
"Darius comes to claim thy throne.
To wear thy royal crown;
And to the Medes and Persians shall
Thy power be handed down!"

Belshazzar groan'd-his guests look'd sad-
Each cheek grew still more pale,
When in that spacious palace-hall
Was told the direful tale!

Then Daniel had his scarlet robe,

His chain of gold-his right;
But King Belshazzar, hapless man!
By Cyrus fell that night!

GEOLOGY OF THE DELUGE.*
BY GEORGE MACDOUGALL, ESQ., SURGEON,
Galashiels, Roxburghshire.

PART I.

THE grand purpose of philosophic inquiry is to discover the laws that have governed, and that still continue to regulate the mechanism of the universe; to ascertain that chain of causation which, in its unceasing effects, is every instant producing such complex, beautiful, and beneficial results; and thence to ascend to that infinite Power whose fiat gave birth to the uni

verse.

Darkness and mystery, necessarily, from the imperfection of our faculties, hang over the approach to the temple of Truth, and though occasionally a ray of light dimly indicates to the truth-seeker the distant

glories of the mighty fabric-waywardness, prejudice, or enthusiasm, operate with more or less blinding effect on the vision of all, and, except in some rare instances, produce more or less distorted conceptions of its real beauty and solemnity. Hence the conflict of opinions and statements recorded in the history of the progress of all our known sciences to maturity. Ought we, then, to feel any surprise that so much uncertainty, so much apparent inconsistency should attach to the interesting and youthful science of geology, when, as yet, the proofs of its existence are like the nebule of some unformed system without any fixed form or arrangement? But the gradual progress of observation and discovery is daily concentrating these atomic proofs around their parent nucleus, working into order the plastic mass, and enabling the science to vindicate its claim to our regard as an exponent of the universal law of harmony. Some geologists, actuated by a mistaken zeal for religion, have proposed systems alike absurd and ill-judged; others, imbued with a spirit of indifference, or, what is worse, with a spirit of infidelity, have ascribed all natural appearances on the surface of

this planet to the effects of agents which operated long prior to the creation of man. And there can be no doubt that many of the phenomena, discoverable on the crust of the globe, were produced by the operation of existing laws long anterior to our present race. Many, however, must be ascribed to causes much more recent; and to the proofs of this assertion I mainly intend to call your attention in the present lecture.

can only be accounted for upon the principle which a diligent perusal of their works will render obvious, that their minds can and will only perceive facts and arrange them into generalizations consistent with their preconceived theories. Thus, whoever reads the work of the talented Mr Lyell, will readily perceive from the principles from which he sets out, that no miraculous event, no phenomena, not traceable to the slow and progressive laws of existing nature, will be by him admitted; inasmuch as he positively affirms that the mode of the formation of the earth's crust can only be explained upon and by the entire admission, that the whole has been accomplished, not by any sudden cataclysm of waters, but by the progressive and ceaseless effects of those laws which, have altered, and are now altering, the physical geography of the globe. There is every reason to believe that Mr Lyell's theory is founded upon a just and comprehensive knowledge of the agents which might have operated in effecting all the important and interesting changes discoverable in the strata of the earth. But this admission by no means precludes the interposition of the Almighty Creator from accomplishing many, nay, had he so willed, all of these changes out of the ordinary course

of nature.

And here let me make use of an illustrative fact as a means of preparing your minds to perceive the nature of the arguments adduced in proof of the deluge. Volney, a staunch contemner of miracles, asserts that the Dead Sea is just the crater of an extinct volcano; and that the story of the destruction of Sodom and Gomorrah is merely a Jewish legend. Let us attend to this infidel assertion. Upon the shores of the Dead Sea the Arab is seen industriously collecting masses of a black substance which has been drifted ashore. This is bitumen, a substance highly inflammable, a great seam or stratum of which is discovered below the surface of its banks, and which appears to have been destroyed or removed where the waters approach. The soil for miles along, and from its shores, is waste and sterile, where once, with its rich pastures and flocks, less waters are unrelieved by ought that can give interest to the scene. The plain around is one mass of

flourished the fertile vale of Siddim. The dark move

salt, sulphur, and nitre, combined with porous quartz.

The hills surrounding its confines, the highest of which, Clarke asserts, possesses the remains of a crater on its summit, are rugged and conical. Hot springs well out from chasms in their sides; while the rocks afford, in their structure, sure evidence of their igneous origin. Here, then, are the physical facts connected with this interesting region—a seam of bitumen below the surface of the plain, discovered to be destroyed where the waters of the Dead Sea approach-the plain surrounded by volcanic hills and covered with volcanic products rendering the soil for ever barren. Mark, now, in connexion with this statement of the natural agents employed in the work of destruction, the Scriptural narrative of the event. While the sons and daughters of the "cities of the plain" were enjoying themselves in fancied security, following the councils of their wicked

Several of our most eminent geologists boldly affirm that if any such deluge, as that revealed to us in Scripture, did take place, it must have been partial-probably the bursting of some mountain lake, or the inundation of the then inhabited portion of the earth, by the sinking of the land below the level of the sea, or by some obstruction to the onward course of some river to the ocean, and that no universal deluge did occur. This inference must seem passing strange to those who carefully read the Scripture narrative, and, with unprejudiced minds, compare it with the geologi-hearts, God announces to Abraham his intention of cal facts adhibited by these geologists themselves. It

Conclusion of a Series of Lectures on Geology, delivered to the Galashiels Mechanics' Institution during the winter of 1839.

visiting Sodom with the punishment due to its deserts Abraham pleads with God, "Wilt thou also destroy the righteous with the wicked?" The Lord answers

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