strengthen the impression, so that, as the apostle Paul tells us of himself, "The world will be crucified unto him, and he unto the world."* I am sensible that these things will have no such effect upon the enemies of the gospel, who disbelieve them, or upon those Christians, if they deserve the name, who disguise, explain away, or give up the satisfaction of Christ; or even those who have a strong tincture of a legal spirit, and are for contributing somewhat toward their acceptance with God, by their own merit and defective obedience. Such cannot relish these sentiments; and therefore it may seem improper, in reasoning against enemies, to bring them at all in view. But let it be remembered, that however little many believe such things, they may yet perceive, if they will attend to it, their natural operation upon those who do believe them. And let any modern adept in the science of morals show, in his account of the foundation of morality, and the nature of obligation, any thing that hath a force or influence equal to this: or, will the nominal self-righteous Christian, who thinks Christ only made up some little wants which he finds in himself, or that his death had only some general expediency in it, ever be equally tender in his practice, with him who sees SO much of the purity of the law of God, and his detestation of sin, as to esteem all his own righteousness but as filthy rags, and bottoms his hope of acceptance wholly upon the perfect righteousness of his Redeemer? (To be continued.) ANCIENT LATIN HYMN. From the Christian Observer. This Hymn is introduced in the Observer by the following informa Gal. vi. 14. VOL. IX. Ch. Adv. tion and request:-" Archbishop Usher transcribed the following hymn, written in monkish Latin rhymes, from a manuscript copy in the Cottonian library. It appears to have been written by Hildebert, Bishop of Anomanum or Mans, in the twelfth century. A good metrical version of these rythmos elegantissimos,' as Usher calls them, from the pen of some of your poetical correspondents, would, I doubt not, gratify many of your readers, as well as your obedient servant, 66 THE TRANSCRIBER." If a translation shall appear in the Observer, we will transfer it to our pages; but would rather insert readers. The original will, we a good one from some of our own think, please Latin scholars. . Extra portam jam delatum Cujus ramus, ramus siccus, 4 D Da contemptum terrenorum, Urbs in portu satis tuto, Pium cantem alleluia. STANZAS. From the Evangelical Magazine, for July. But there's a tear that pity calls, Upon the heads of many. 'Tis when the thoughtless sons of mirth The smile is sweet, when from above This head, which bows to death to day, H. E. Miscellaneous. SKETCH OF THE LIFE OF REV. JACOB people appeared soon to be affect GREEN, A. M. (Continued from page 525.) The next day, Mr. Tennant preached three times, and I attended with great eagerness. I was affected, but received nothing special more than I had before; for I had received the great blow on the preceding evening. A number of as ed, and religion engrossed the general conversation. But I kept concealed, and hid my concern much as possible. I attended my studies at college, and the daily recitations as usual. When I was among people, I suppose I appeared nearly as I had done before; but when I retired in secret before God, I was much agitated, for then I gave myself vent; and much I had to pour out, and with much freedom I did it. I used as often as possible to retire, especially in the dark of the evening, into fields or woods, where I could have a little more freedom: for though I did not allow myself to speak aloud in secret prayer, yet the vehemence of my affections produced a kind of audible whisper, which might be overheard in my study. For some days or weeks, I had an increasing view of the evil of sin, especially of the sin of my heart and nature. I had also an increasing view of the greatness and justice of God, especially that he was most worthy to be glorified. It appeared in such a manner that I was ready to call on the whole creation to glorify him. When I would be abroad in the evening, I would be disposed to call on the stars to glorify him. When I was alone in the woods, I would often, before I was aware, be ready to say, "O that the trees may glorify God." I desired that every thing that was made might glorify him. I thought I saw myself to be such a sinful, vile, hellish, detestable creature, that I seemed to have no idea of glorifying God, but by bearing and suffering the punishment due to sin. My thoughts ran much upon God's being glorified by the eternal punishments of hell.'" There was no doubt a degree of self-righteousness, and much weakness and error, in my thoughts and views, but my thoughts were spontaneous. I thought I could endure any thing for God's glory, nor did I trouble myself about my own salvation. I had an indignation against sin and self, and could not express my badness. I would often most freely call myself a vile, hellish, accursed, detestable, damnable sinner, and after all, not express my sense of badness in any adequate degree. But the propriety that God should be glorified, ran most in my mind; so that for some months, I could not content myself to end my secret prayer, but by these words" May God have praise and glory, let what will become of me:" Nor would I end my devotions, unless I could say these words with the greatest emphasis and fervour of soul. These words I used to repeat wherever I went; and when I could express them with a vehement outgoing of soul, it seemed to give me relief, and a little ease for a little while. I do not mean that I used to utter these words in the hearing of others, but in secret. I thought I was willing to be damned for the glory of God; but I took not in the idea of sinning, but only of suffering, in the notion of damnation. I talked with people about religion in general, but not much about my own case. I used to talk most freely with a certain pious woman; and I said to her that I believed if persons came to be right, they must be willing to be damned. I know not that I had ever read or heard of any such sentiment-it rose in me wholly from my own views of things. The woman whom I have mentioned, told me I was mistaken-it was no such thing; and I think she showed me something in Mr. Stoddard's writings, to prove that persons cannot properly be willing to be damned. I was not tenacious of my opinion. The sentiment of being willing to be damned soon began to be talked of in the country, and was generally condemned as improper. In a short time, I read several authors upon it, fell in with their sentiments, thought persons could not properly be willing to be damned, and supposed my sentiments had been in a degree wrong. But my sentiments and views of things in general continued much the same, for the space of six weeks or two months. In this time I often thought of my dream, and the sins that occasioned it. But such thoughts made little alteration in my case. I viewed those sins of mine against light and conscience to be very great, but the senge I now had of the sinfulness of my heart and nature, and the accursed fountain of iniquity within me, seemed to exceed any of those particular sins formerly condemned. And whether my sin was pardonable or not, lay with little weight comparatively upon me, for my great concern was that God might be glorified by me, even if it should be in my damnation. But as I said, suffering, or bearing punishment for sin, comprehended my views of damnation-I read much, conversed on religion much, heard much preaching, and increased in doctrinal knowledge; but I was much pressed with a sense of inward sin, and cried much for relief; and all this time I had no proper views of the way of salvation by Jesus Christ. About two months after the great shock by Mr. Tennant's preaching, I began to get views of Christ's atonement for sin, and that God could glorify himself in pardoning a sinner through Jesus Christ. read some authors on the harmony of the divine attributes; and how a sinner might plead the merits of Christ against a law that cursed and condemned; and how a soul might stand before the infinite justice of God, if appearing in, and pleading the satisfaction and merits of Christ. These things broke in upon my view with surprising light. When I came to see that God could be glorified and sinners saved, as much so as if they were damned, yea, in some respects more so-it astonished me, it filled me with raptures of admiration; I could not but be amazed, and wonder The authors read are not specified in the narrative, but it is probable that Bates on "The Harmony of the Divine Attributes," and Stoddard's "Safety of appearing in the Righteousness of Christ," were among them. These are two of the best books in the English language, for the perusal of an anxious sinner, or a young convert.-EDIT. man's redemption opened to my view in an astonishing manner. I could not but dwell, and dwell, upon the wonderful plan. I had been much taken up with the thoughts of God's being glorified, and I seemed to think of no way but by his taking vengeance on our iniquities; and when I came to see that he could be glorified in our salvation, and that this was a way that pleased him, and his heart was much upon it-'tis impossible to express the workings of my thoughts, the exercise and fervour of my mind. I could then venture my soul upon Christ with all freedom. If I had had ten thousand souls, I should have been astonishingly pleased to have them all saved in that glorious way. My thoughts were then turned from glorifying God by hell's torments, to glorifying him by Jesus Christ. I was much taken up with the fulness, sufficiency, and suitableness of Jesus Christ, to illustrate the divine perfections in our salvation. My soul seemed most cordially to acquiesce in this method of salvation, and repeatedly, and from time to time, to trust in, and rely upon Jesus Christ for salvation. I had pleasing views of his kingly office, that he might subdue my inward corruption, and slay my lusts, and did repeatedly rely upon him, and plead his divine power for this purpose. I saw my need of all his offices, of prophet, priest and king, and could most cordially embrace him in all. No one text in the Bible entertained me like 1 Cor. i. 30. "But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." There was every thing that I wanted. Many and many a spiritual meal did that text afford me. I fed upon it, from time to time, with unspeakable delight. I saw Christ as the way to the Father, the way to glorify him, the way into his favour, the way to approach him, and in that way I applied to him with the greatest satisfaction-"Tis impossible to express with what freedom I ventured my soul upon Christ in those views of things. But so far as I can remember, the glory of God by Jesus Christ engaged my thoughts, much more than my own salvation. condemn myself and my state as graceless. Sometimes I would have light, joy and comfort, for a week or two together, and then for as long a time, I would be in darkness, doubts and fears. In this manner I spent a great part of the three last years that I lived at college. Sometimes I had raised, clear, strong-almost or quite an enthusiastic sense of divine things, with raptures of joy; and I think I never sunk quite so low as I sometimes rose high. I never got into dispondency and discouragement. I always followed hard after divine things, with hope of obtaining, though I often condemned myself as in a measure graceless. ***** (To be continued.) I had, at times, as I have said, great joy and unspeakable satisfaction in trusting my soul with Jesus Christ; but in some weeks, I lost some of my sense of divine things, was dull, and my mind not so much engaged in duty as it had been. I also found my corruptions were not dead-I felt some dreadful stirrings of them. These things seemed to alarm and considerably damp me. I judged my state by my frames-I had not yet learned any better. When I was dead or dull, I condemned myself as being graceless, a hypocrite, and the like; and when I had a lively sight and sense Motive, of spiritual things, then I had hope of myself as being in a good state: and thus I altered hundreds of times in the space of two or three years, while yet I fully believed the doctrine of the saints' perseverance. When I was in darkness and dull, I feared my experience had all been short of saving grace; but when I had a lively sight of divine things, and could freely plead the merits of Christ, and venture my soul upon him, it would give me satisfaction. I had always a disposition to think my case bad. I had, somehow, from my youth, been led to think it was proper and becoming to think meanly of myself-to censure and condemn myself-and I did it to a great degree. I found from time to time, that my corruptions were yet strong, and my nature not sanctified as I hoped it would be. I could not prevail against my spiritual enemies as I would. These things were the grounds of my doubts and fears, and they made me often almost MENTAL SCIENCE. Ultimate and Subordinate We have some miscellaneous remarks, which may as well be disposed of in this place, since they will be of use in considering other mental operations. It may excite surprise and perhaps a smile with some, that we introduce these topics in discussions on mental science. But we think it will appear that the doctrine of motive, and the character of ultimate and subordinate objects, have so intimate and so important a connexion with the laws of mental operation, that their discussion is appropriate and necessary. The laws and principles of human action cannot be fully explained, without recurring to the doctrine of motive, and the distinction between ultimate and subordinate objects. Action always supposes and necessarily implies an agent, an object, and a motive. The character of the agent is best learned by his actions, and those are estimated by their objects and motives. In this statement we take for granted one law of mind, which |