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ever his creatures, to fly
krath for their sin, to the prie
On the subject of fecal
clares, that it is not from
er passive therein." Chap
The third section of this
dying in infancy, are regene
spirit-so also are other
outwardly called by the mi

Let the reader consider
Others not elected,
of the word, and may have se
they never truly come to Chri
appears the reason why these
to Christ, and therefore ca
That none but the elect cumbe
section of the third chaper
are not elected in consequen
improve the means of gra
vere unto the end, is evid
explicitly declares that th
of their faith or good wor
other thing in the crea
to." The elect, theref
The first section of th
can neither totall
but shall certainly
saved."

"The author o
of his numbers,
rant that the t
propagated.
great body of
and reprobati
fession of

learn of historians; for Vegetius, l. ii. de re each legion had a purse in the hands of each soldier put a piece of money, to conthe burial of the soldiers of that legion, also by the testimonies, both of Tully in Cornelius Tacitus, /. i. that the generals, ed their enemies to bury the corps of their d them themselves.

Emourning, has made a pleasant and usenonies used about dead persons, some few After the nearest relation has received a is eyes, he washes the body with warm rowns him with flowers, and puts on his panied with mourning, tears and sobs, to e ceremony, who orders all matters, and ce all his former calamities. Then some their breasts. Some rend their clothes, ads, or fall down upon the ground, &c. &c. the company, where the friends comfort

How long, say they, will you lament them to life again, by all your tears," &c. little into the sentiments of the facetious liam Temple is pleased to say, that "he f life, and of true sense in the conduct of troduces Archytas praying, that he may to lie unburied. And what a curse he may learn from the end of epod. 5. His emarkable words, "Amongst the ancients rievous of evils for one to have his body al was believed to have no rest, but to wanbody was deposited in a grave."

famous passage in Homer, iliad 23. where introduced complaining, that his funeral ned;

Thus the phantom said, his Patorclus dead? dearest, tend'rest care; vander in the air.

e rites of burial know, ce in the realms below. inds no resting place, h' unbody'd spectres chase ound the dark abode, remeable flood."

atter of such importance, that he introduon an embassy from the gods to stir up pay this duty to his dear friend Patroclus. it was the common opinion of the ancients, rted were not admitted into the number of had received the funeral rites. They supthem, wandered about an hundred years, 1 over the infernal erier. The emperors aian ordered, that thy people should not

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hinder the burying even of those who had suffered punishment by
death, the Romans being of opinion, that the souls of such bodies as
were not buried, wandered up and down an hundred years, as not
being able to get into the Elysian fields. Virgil also hath the same
sentiment, concerning the state of departed souls; at least had in
his view the above passage of Homer, as appears from the following
words.

"The ghosts, rejected, are the unhappy crew,
"Depriv'd of sepulchres and funeral due.
"An hundred years they wander on the shore,

"At length, their penance done, they're wafted o'er."

To transcribe all that is to be found for the purpose in ancient authors, would be to write a volume, rather than a part of a short essay. For, the Heathens not only accounted the burying of the dead to be a thing so holy and inviolable, that they attributed the original invention thereof to one of the gods, viz. to him whom the Greeks called Pluto, and the Romans Dis or Summanus; but like wise, they had always a regard to the care that was taken of sepul chres, as a religious duty grounded upon the fear of God, and the belief of the soul's immortality, though they had no notion of the resurrection from the dead: insomuch, that the violation of a sepul. chre, or the defiling of a grave, was a crime of an enormous size with them. How then may many, very many, in a Christian country, blush, and be ashamed? if yet a blush remains! But more of this in its proper place.

So sacred did the Heathens look upon burying-grounds to be, that they reckoned them in the number of holy and unalienable things; and accordingly, those who violated the sepulchres of the dead, or searched them, were hated by all nations, and very severely punished. The pyramids of Egypt, which were built for sepulchres to the kings, are standing monuments of that singular regard and venera. tion for dead bodies, even among the Heathens, which I am now insisting upon. Some of them are of a vast height; and Pliny speaks of one, for the building of which 32,000 men were employed for twenty years, and says, it took up eight acres of ground. This is also plain from the accounts we have of their embalming, and from their mummies, which are frequently found to this day whole and entire, though some of them have lain above three thousand years in their graves. But, though the Heathens entertained so religious a respect for the body after death, for the reasons above specified; yet, they had no notion of the resurrection from the dead, as already observed; but, on the contrary, scoffed at it with their whims of transmutations of bodies, and transmigrations of souls.

[To be continued.]

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EMANUEL, A MORAL ECLOGUE. After the manner of the Messiah.

I came not that ye might have life, but that ye might have it more abundantly.

LO! a new æra unto mortals given ;' The dove-like spirit now discends from heav'n;

The day-spring now hath visited the earth,

And teeming nature owns her second birth:

The living verdure of the vernal

year,

Compar'd with that, a desert shall ap

pear;

To this bright sun the paler stars give

'Tis

way,

Heaven's own light, and shining

reason's ray!

The small still voice, confusion now

must hear,

And heavenly music sooth the opening

ear,

While young experience the dumb

doth teach

To vent their transports in melodious speech;

And abject minds in sensual fetters bound,

Now risc exulting at the joyful sound. Where dragon passions spread their brutal rage;

Where thorny cares th' unstable mind engage;

Where serpent craft, low cunning, bent on guile,

Where lion tempers urge the haughty smile;

Where wolfish avarice would seize its prey,

Where aspish slander would its sting convey;

Each nobler view oppos'd, its power doth prove,

Or new desires infuse a generous love.

Like this blest lore the healthful

breezes blow;

The starry orbs not with more brilliance glow;

Less constant not the parent planets shine,

Nor light's fair efflux from its source divine;

Not more delectable the flowery hue That decks the summer, or autumnal

view; Nor richer plenty in her golden years,

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Unvarying still, God's saving power
remains,

"His realm forever lasts, his Own
Messiah reigns."
Orth. Ch. Mag.

The following lines were written by the
Rev. Samuel Wesley, upon Dr. Watts'
saying, that a form of prayer was a
crutch.

FORM stints the spirit, Watts has said,
And therefore oft is wrong;

At best a Crutch the weak to aid,
A cumbrance to the strong.
Old David, both in prayer and praise,
A form for Crutches brings;
But Watts has dignified his lays,

And furnished him with wings.

E'en Watts, a form for praise can
choose,

For prayer, who throws it by;
Crutches to walk he can refuse,
But uses them to fly.

FROM THE ORTHODOX CHURCHMAN'S MAGAZINE.

COUNT

An ACCOUNT of the CEREMONIES performed on the DAY of EXPIATION....Levit. xvi.

THIS was one of the most solemn days amongst the people of the Jews. It was celebrated on the 10th day of the month Tisri, which was the first month of their civil year; and was named the great fast, or the fast, only, because they fasted all the day long, and began even the day before; but, especially, because this was the only fast enjoined by the law. It is probable this is the same as mentioned, Acts xxvii. 9, where it is said, that they were afraid of a storm, because the fast was already past; that is, it was about the beginning of October, when sailing becomes dangerous. It may, however, be understood of a fast of the Heathens, which was celebrated about this time.

The institution of this day of expiation, and the ceremonies performed upon it, are related in the xvith chapter of Leviticus. Of these ceremonies, some were to be observed both by the priest and people; as the abstaining from all kinds of food, and all manner of work: others related only to the high-priest, who, seven days before the feast, left his house, and went into the temple to purify and prepare himself for the approaching solemnity. See Lev. xvi. 29, and xxiii. 27, 28. On the 3d and 7th of those days, some of the ashes of the red heifer were put upon his head, which was a kind of expiation. The night before the feast, he washed several times his hands, his feet, and his whole body, and changed his garments every time. When the day was come, after the usual sacrifice, he offered several others, both for the priests in general, and for himself and his family

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