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And so it joins me with that band,
That holy company,
Made meet to be
My spirit shall leap,
Till, fall'n asleep,
Γνοϊεν δ', ώς δη δηρόν εγώ πολέμοιο πέπαυμαι.
To share the joy serene,
Of crag and steep ravine.
Safe lodged in Eden's cell,
This earth, as ere it fell.
Still tried by the world's fight,
Which shall the lost unite.
Who from the first have trod
The while ye live to God.
Vain thought! those eyes of fire
Ye smile when we admire.
Angel nor Saint shall share;
To soothe each tumult there.
They are at rest!
In waywardness to those
They hear it sweep
Shall never more grow pale;
And soothing sounds
Angelic forms abide,
Weep not for me;-
Light hearts and free!
Nor miss my face, dear friends!
I still am near ;
Now, too, I hear
Low prayers, and musings sweet.
A sea before
We, on its shore,
God's knowledge, and are blest!
While Moses on the Mountain lay,
Till forty suns were gone,
From earth, and Eden won;
The pageant of a kingdom vast,
Before the Prophet's eye;
And those who worship nigh.
But lest he should his own forget,
A sadder vision came,
And stay Heaven's rising flame.
So says the Truth ; as if the motionless clay
Smouldering and struggling till the judgment-day.
Of these frail houses, though the grave confines ;
That they are earth ;-but they are heavenly shrines.
The Editor begs to remind his readers that he is not responsible for the opinions
of his Correspondents.
CHURCH ESTABLISHMENT. Rev. Sir,-Your correspondent “Mentor” establishes perfectly the expediency of a church establishment; but, in adopting an old position of Paley, he abandons higher and stronger ground which he might occupy, and maintain not the expediency merely, but the Divine authority of religious establishments. Paley's position is, that the church, or a religious establishment, under which name he refers to the church, is not part of, but the means of inculcating Christianity; a position this which appears to me hollow and unsound, and to have been received, without inquiry, from the authority of Paley merely. The soul exercises its faculties by means of the bodily senses; our philosophy cannot trace the partition between soul and body, and it would exceed the acuteness even of Paley's philosophy to exhibit Christianity and its establishment in distinct and separate forms. The persons who constitute the political union in these islands are supposed all to be Christians, to whom St. Paul speaks, (Phil. i. 27,) á Erbs toŨ evayyedíov TOŨ XplotoŨ HON.TEVERDE. Though these words be rendered, “Let your conversation be such as becometh the gospel of Christ,” the sense of them is not expressed. The apostle's expression is, “constitute yourselves, or live together, in all the duties of society worthily of the gospel of Christ;" let your laws be Christian laws. To the members of a Christian society, or to all Christians who constitute one society, this apostolic sentence is imperative, to form themselves into a Chris
tian order, to regulate themselves according to Christian principles, and to make provision for the spiritual wants and duties which such a society requires. To hear church and state spoken of by modern philosophers as not only utterly distinct, but immiscible—the state referred to would be supposed to be that which existed in the times of Woden and Thor, for since Christianity has been received by our Saxon ancestors, the elements of our constitution, the states of the realm, are nobles, clergy, and commons. To efface every trace of Christianity from our institutions is the labour of those who assume, par excellence, the name of reformers, as is described in the 2nd Book of Maccabees, vi. 1: αναγκάζειν τους Ιουδαίους μεταβαίνειν εκ των πατρώων νόμων και τοίς του θεού νόμοις μη πολιτεύεσθαι, « to compel Christians to change from the laws of their fathers, and not be constituted according to the laws of God." If any authority were wanted for the true meaning of the word roleteveodat, as used by St. Paul (Phil. i. 27), that authority is afforded in this passage from Maccabees. Christians, therefore, are directed by St. Paul to constitute themselves worthily of the gospel of Christ, that their whole polity be established on Christian principles; or church and state, comprehending the whole clerical and lay population, be mixed together and blended into one constitution, which is the character Christianity has assumed since it was first freely recognised in the world, and which it is now sought to destroy.
I shall not trespass farther at present, but there are other positions of Paley equally dangerous in the hands of those who are enemies of the cause (that of Christianity) which he so eminently advocated; which positions, if you think these observations worthy of the public eye, I shall hereafter comment upon.
am, &c., PASCAL.
ANTIQUITY OF THE SACRED HISTORY. SIR,- In the course of writing the letter on Melchisedeck which appeared in the last number, an observation has presented itself to my mind, which is available for the purpose of shewing that the sacred histories of the Hebrews were written at times very shortly subsequent to the events of which they treat. It is a favourite doctrine of the infidel theology (introduced to the Germans long ago by Herman von der Hardt), that those books were compilations (or fictions, if you please) got up by Esdras soon after the captivity. Voltaire, and some of his school, more ingeniously chose the apostacy of Manasseh and Amon for the interval which such a theory requires, Josiah and Hilkiah for the agents in concocting those histories, and the volume found by Hilkiah in the temple as the first copy that ever existed. Indeed, to suppose that the agents in those extraordinary scenes, or their friends and contemporaries, were the authors of the books which narrate them, is to suppose those narratives in a great measure true. The infidel theologians even felt that supernaturalism of the highest degree could not easily be put aside, if St. Irenæus, Bishop of Lyons, wrote
the work which bears his name, and were, consequently, induced to invent the arbitrary supposition of his work being spurious.
We read in Josh. xv. 63, “As for the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out, but the Jebusites dwell with the children of Judah in Jerusalem to this day.” But in Judg. i. 8, we read that “the children of Judah had fought against Jerusalem, and had taken it, and smitten it with the edge of the sword, and set the city on fire.” That, however, does not imply any subsequent or farther success of the Judites, for in ver. 21 we are distinctly told, that the Jebusites enjoyed still the same joint possession which was described in Josh. xv. The fact is, that Jebusi consisted of two parts,—the city, built upon a lower eminence, which the tribe of Judah took by force, and the stronghold of Mount Zion, which was nearly inexpugnable to ancient warfare, and remained in the hands of the Jebusites till the reign of David, (see 2 Sam. v.) The Judites, having got into the town, were unable to reduce the Mount Zion, and were
fain to accept a capitulation, similar to that recorded of Tatius and Romulus, by which they and the old inhabitants should occupy the city in common, and if not,
- paribus sub legibus ambo
Invictæ gentes," at least with equal municipal and local rights.
But in all this matter the tribe of Judah had not been acting for itself. By the allotment which distributed the land of promise among the tribes, “ Jebusi, which is Jerusalem,” became “the inheritance of the children of Benjamin,” (Josh. xvii. 28.) The Judites occupied that place for the Benjamites, and only in order to deliver it up to them; and, meanwhile, they held it, as it is termed in the diplomacy of our modern congresses, en dépôt. That some unnecessary delay took place in the final distribution of the conquered lands may be collected from the words of Joshua, “ How long are ye slack to go to possess the land ?” (chap. xviii. 3.) But when
the Benjamites were ready to take possession of it, the place was given up to them, and held by them on precisely the same terms as had been arranged with Judah ; " and the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem, but the Jebusites dwell with the children of Benjamin in Jerusalem to this day," (Judg. i. 21.) But when the 15th chapter of Joshua was penned, no Benjamites were as yet in Jebusi, but the Jebusites and Judites were occupying it in common.
Consequently, that chapter of Joshua was written at no greater distance of time from the events it describes than the time during which the place was provisionally occupied by its captors, and before it was delivered up to its intended owners. And that is an interval of which we cannot define the length, but which, in reason, should be referred to the citegory of months rather than of years. So much as affecting the date of the Book of Joshua.
Now to consider that of Judges. When the first chapter was written, the Judites had given up Jebusi to the tribe in whose lot it lay, and the Benjamites were dwelling there in peace. But when the 20th chapter was written, every soul of the tribe of Benjamin had
VOL. VIII.-Oct, 1835.