Man, like the fading flowers, And do not from the fight recoil, Earth shall prolific yield, Of tares a noxious store, Ere the great shepherd take the field, But let the forests bend, Let tempests rouse the deep; Thou soon shalt gain the peaceful land, Where winds and waters sleep. From the same. STANZAS. which the teacher has of measuring the tent of his pupil's knowledge, and of penetrat into the workings of his mind at each stage his advancement: for the most difficult part teaching is to remove false impressions, a prevent the operation of prejudice: and thi most eminently true of religious instructi which consists chiefly in overthrowing err subduing pride, and curbing passion. C Clergy often find these difficulties enhanced not being able to address the poorer classes a style that is familiar to them, nor knowi exactly the course of argument most likely prevail with them: and yet their languag political institutions, and domestic duties a the same, and the people acknowledge the a J. D. thority of that religion in which they are structed. How vast then must be the impe ments which obstruct the success of our m sionaries among nations who disbelieve wh is proposed to their acceptance, and who a under the influence of customs and opinions which the missionaries have very little kno ledge. It is probably to this cause, rather th To one who hath passed that bourne from to any fault in the pious labourers, or any whence no traveller returns." FAIR SPIRIT! thongh time's unflagging wing Yes, I have cherished doubts and fears From the Christian Remembrancer. ON THE RELIGION, LITERATURE, vincible obstinacy in the unbelievers, that must ascribe the very little progress which h hitherto been made among the nations of t East. And those who are entrusted with t important office of sending out missionari should take care that they are first taught t language, religion, laws, history, and philos phy, of the people whom they undertake instruct: for it is much to be feared, that son have rather been confirmed in their errors what they thought ignorance in those who a tempted their conversion. The leading doctrines of the Mahomet religion, for instance, are well known; a because we find no difficulty among ourselve in showing its errors and the fallacy of t evidence upon which it rests, we suppose th our arguments must be clear and conclusi with those who hold that faith. But we forg that our conclusions are drawn from premis which they deny; that we sometimes use tern which they take in a different sense; that the history, philosophy, and metaphysics are opposition to ours; and that their minds a formed to a habit and train of thought, inco sistent with that course of reasoning in whi we are prepared to address them. We wou press them with conclusions, while they diff from us upon first principles. Logic is, pe haps, the only ground where we can meet the with a mutual good understanding; and th they use with so much subtlety in defence their own definitions and opinions, and are firmly persuaded that every argument must! fallacious which leads to what they think a absurdity, that we shall scarcely be able convince them of their errors in religion t we have first taught them to feel their mi takes in history and philosophy, Nor will the Sd be equally sn 340 Religion, Literature, and Philosophy of the Mahometar low the religion of their country, while all their thoughts are engrossed in providing the necessaries of life. With the philosophical parties we might expect to gain some advantage, but it can only be done by first enlightening their minds and instructing them in the true principles of science; and in order to accomplish this end, we must begin by ascertaining how much they know that is right, and what they believe that is wrong. It is an unfortunate thing that they have no authentic history prior to the age of Mahomet : for the Arabs do not appear to have possessed any written records, except some poems, and perhaps genealogies: and when Persin was conquered by them, the writings of that nation were destroyed as idolatrous abominations; and the remnants which escaped the first fury of this zeal were never employed to any useful purpose, and have been gradually allowed to perish. While, unfortunately for the truth, Mahomet has given the sanction of religious authority to many Jewish traditions and historical fables; out of which a history of the world has been framed, to which even the freethinkers are attached from early habits and from national pride; and it would be extremely difficult to persuade any class among them that what they believe is untrue. It is in this manner only that we can account for their utter neglect of Grecian history, while they carefully translated their philosophy. It is this confident belief in the truth of their own histories, that makes it impossible for us to convince them that our Scriptures have not been corrupted; which must always be the first step in arguing with a Mahometan. And perhaps one of the most useful measures which could be adopted, would be to furnish the Persians with translations of short treatises on ancient history, and the lives of those eminent men with whose names they are familiar. Their law should be known by those who undertake to instruct them in divine truth: for it is not confined to those cases to which the laws of Europe apply; but extends to the regulation of their conduct in the most minute particulars it is one of the most powerful elements in their education, and insensibly makes a lasting impression on the minds of those who afterwards doubt or reject its sacred authority; so that a man may deny Mahomet and neglect his ordinances, but he will still retain the Mahometan character. It is not possible to form a just estimate of their temper, feelings, and character without a knowledge of that law which provides them with specific rules of conduct in the various circumstances and relations of life, instead of leaving them to learn their duty by applying general principles to particular cases. There is a cominon opinion, which may almost be classed among vulgar errors, that the Koran contains the law of the Mahometans; yet any one who reads that book may perceive that it is very defective, even as a compendium of the principles of those laws which are necessary in a civilized state of society. The fact is that the Koran is but one, and that the smallest thausk and Analogy:-and their Treati Principles of their Laws, with th taries upon them, and their volum cisions of their early Doctors, w very respectable law library. The but little known in Europe; a quaintance with them would throw light upon the early habits and ina East; and might frequently serve the customs of the Jews, from who bable that much of the Mahome been borrowed. Neither should their poetry be by any one who hopes to exercise influence over their minds: it is d deed, in works of that class to w cribe the highest degree of merit barrenness of the land, the danger try life, and the seclusion of the prive them of the poet's favourite t it contains much that deserves our and would afford us pleasure: it is conceptions, forcibly expressed, o butes of the Deity, and of our w entire dependence upon His 1 abounds in short rules of conduc often founded upon sound moralit ally show an accurate observatio life and in many of their epigra great force of thought, and concis pression. Too much of their best deed devoted to the mystical and points of the Sufy philosophy, and our taste nor comprehension: y never know the true state of the we have unravelled these subtletie they are possessed; nor can we quainted with the genius and ch people till we are familiar with which is the warm expression of ments. In science and medicine, and branches of natural history, they gone back than advanced; for lear met with much encouragement si of the Caliphs: and their know those points is perhaps about equ the Moors in Spain. But there a are eager for further instruction, our later discoveries would afford this seems to open a way for th most successful attack. Experi teaching them the superiority of all the arts; and they would be un the evidence of a course of expe tures: and if once they can be br up their old opinions on one subj find less difficulty in persuading th our instruction upon others. The greatest obstacle to our perhaps be met with in their Suf which it is almost impossible to appears to be founded upon the Plato, and mixed up with the n Gnostics, Mystics, and in short of ous sects which have prevailed but there are no didactic works of and the doctrines are conveyed sent two great sects among them; one which hold to their religion, and accommodate their philosophy to their faith; the other reject their religion as a fable. were of the former description; and their leadAll the early Sufies ing doctrines were love to God, or the longing of the soul to return to God; abstraction from the world, and meditation upon the divine attributes, whereby the soul becomes united with God even in this life; and the exemption of the enlightened from obedience to the ordinances of the laws; and they taught these doctrines as the spiritual part of their religion, which had come down by tradition from Mahomet. The utter absence of every thing, in their religion, which can soften the heart, or interest the affections, seems to have led them to adopt these opinions. But the Sufies of modern times have gone further, and rejected the religion of Mahomet altogether; though they have a great respect for his talents, and claim him as one of the great teachers of their sect. They are shy of communicating their doctrines where they are not likely to be admitted; and it would be hazardous to speak confidently of their opinions. Unity seems their great principle,-unity of mind and unity of matter; and hence the power of attraction, both intellectual and corporeal, which pervades the universe. They appear also to hold the doctrines of the Anima Mundi and the eternity of matter, with many of the consequences which may be deduced from them. The Persians have, however, professed treatises on Moral Philosophy, in which there is nothing of Sufyism; though they proceed upon some of the metaphysical opinions which prevail among the Sufies; and all parties agree in acknowledging those great principles of truth and justice which are the bases of morality. The most celebrated of these works is the Akhlaki Nasiri, which was composed by Nasrud-din Tusi, about the middle of the thirteenth century; the most splendid period of Persian literature. Nasr-ud-din is still celebrated for his talents and learning, especially for his skil! in astronomy, and seems to be justly entitled to the admiration of his countrymen. But the most popular of all his works is this treatise on ethics, which he undertook at the suggestion of Nasir-ud-din the prince of Kahistan, at whose court he was then residing. The prince had proposed that he should translate an Arabic work which had been written about the close of the tenth century; but this Tusi declined, as it took no notice of the duties of man in his domestic and social relations; and he was probably influenced by the wish of adapting a work on a matter of such general utility, as far as he could, to the views and opinions of every sect and persuasion. The book is divided into three discourses, in which he treats of our moral duties. this work would be interesting to those Aristotle in a manner which shows that he passages are in Arabic, like the quotation The work is written in Persian, and thes from Plato and others; and the question is of the New Testament, or used a Greek copy whether he took them from an Arabic version and translated them himself. He has the re putation of having been a good Greek scholar which is rendered probable by the manner in which he quotes Plato and Aristotle, and by his have obtained a Greek Testament from those Arabic edition of Euclid; and he might easily there were many Christians dispersed through who supplied him with the other books. But the East; and it is not to be supposed, that have been left without a translation of the those whose native tongue was Arabic, should Scriptures. It seems, at all events, fit that a Europe; and that some means should be taken search should be made in the great libraries of Christians of Asia or Africa, any Arabic version to ascertain whether there exists among the of the New Testament that has not yet become known to us; for these two passages are expression, that the version from which they translated with such closeness and beauty of are taken, if they were taken from any version, would be inestimable. pede this search; but it is hoped that these Various obstacles may for a long time imobservations, however imperfect, may serve to excite some attention to this curious fact, that the New Testament has been quoted by a Mahometan writer in a work on Moral Philosophy; showing, that the missionaries who are sent and that they may likewise have the effect of out to the East ought to have some knowledge, not only of the language, but also tory of Montauban, in France, on the marriage | of his eldest daughter to the Rev. Charles Cook, Methodist Missionary, in the Church of the Carmelites, June 1st, 1826.] To the short exhortation contained in our marriage-ceremony, I think it my duty, considering the holy calling of your husband, to add something more peculiarly adapted to you. The ministry of the Gospel is a most holy, important, and weighty charge. Its end is to advance the kingdom of God, to propagate the knowledge of the Gospel of Christ, for the salvation of sinners, the edification of the soul, the comfort of broken and contrite hearts, and the establishment of moral order. He who is devoted to this great and excellent work, no longer belongs to himself: but is the Minister of Christ, and the servant of others, for his sake. The zeal of God's house should eat him up. Conscious of the importance of his mission, he ought to preach the Gospel in season and out of season; full of Christ, he should glory only in him, and boldly proclaim the doctrine of the cross, though it should prove foolishness and a stumbling-block to them that perish. His life, conformable to his preaching, should have nothing in it in common with that of the worldling; he should be "vigilant, sober, of good behaviour, given to hospitality, apt to teach, not greedy of filthy lucre, but patient, not a brawler, not covetous, one that ruleth well his own house, having his children in subjection with all gravity.' Now, my dear, she who is one flesh with such a man, ought to be penetrated, like him, with the high excellency of his office; she should feel the great responsibility attached to her situation, and be convinced that all her thoughts, sentiments, and actions, should, like those of her husband, tend to promote the great objects of his ministry. O how delightful and encouraging is it, for a Minister of Christ to see his partner in life join, as far as she can and ought, in his labour; and, instead of being cast down, grieved, and discouraged, cheerfully bearing her part of the reproach that his devotedness to Christ brings upon him! And how is the church edified and made joyful by such an example of harmonizing feelings and actions in the Minister and his partner! O how do the pious bless God for it! But suppose, my dear, that the wife of this servant of Christ, without, however, being entirely devoted to the world, should look with a favourable eye on its maxims, fashions, and customs, and avoid them only for the sake of that decency required by her husband's vocation; how could she aid, second, or encourage him? What sweet religious discourse could they have together? What holy emotions could they experience in the mutual declaration of the state of their souls, and of the grace and hope by which they are comforted and edified? Alas! between them there could be nothing like this; on the contrary, it often happens that such a wife as we here suppose, is so far from entering into the views and feelings with which sincere piety, true Christian faith, and a regard to the divine conumands inspire her husband, that she is the first to despise and treat them with disdain, and perhaps to oppose them. The fear of blame from the world, the desire of its applause disagreeable to her, if it do not a principles and taste of the age. first to be weary of that testim constantly bears to the love of her husband change not his doctr in the exercise of his functions, fault; and the marriage union, f part, from motives of self-love, v worldly considerations, is an un both; but especially for her who tuated by these motives. Yes, to the wife of that Minister of C paralyzed his piety and zeal! effect of her fatal influence neces to his family, where there will be of piety; and his church will ha too frequently the sad consequen she not only loses her own soul, destroy her husband's. Blessed b the consolation to believe, that th your soul is your chief concern; love, with all your heart, that me who has redeemed us by the pric I have confidence that you des things, to make progress in spir to experience more and more tha You have seriously considered t to which you are called; you ha renunciation of the world and y quired of you, and that, as a Chr nothing can excuse you from tal of Christ, and bearing his burd particularly, as the wife of a ser you are bound still more and n the better part, which shall not you. And in the presence of the by his grace, I love to cherish t my heart, that with this disposi formed the resolutiou of uniting those of the Minister of Christ v are become one. Thus you have your intention to devote yourself him, to the service of the Lord labours, and have the same m tions in this glorious, though di Follow his advice, be encourage ple, imitate his zeal; and, in al your light so shine before men see your good works, and glori who is in heaven. May God may never cease to pray, and th cease to pray for you; that he strengthen, and help you faithful all the duties of your new situa tisfaction of your husband, and of souls. Hilary, Bishop of Poit in the fourth century, in one of gratulates himself, that his wife by her zeal and love, in the exe portant functions. You know cause to bless God in this resp grace I hope that your husbar joice before God on your accou And you, whom I love as my common faith, as a good and fai the work of the ministry; and still more tenderly attached, as my beloved daughter, and a n but little to say to you. You d ceive yourself in the characte nor expect from her a perfecti fect: such a perfection is not in to say to you, flatter not yourselves that y shall be screened from afflictions; you w certainly experience your part. They are t portion of God's children, as well as of the ch dren of the world. Fortify yourselves the against their bitterness and sting; not by h man means, which will leave you void of he in the time of need, but by prayer: a proud r liance on artificial strength, or those amus ments or diversions by which we hope to re der ourselves insensible to our sufferings. i crease rather than diminish our pain. Nev rely on yourselves, but on God; see his ha in all his dispensations, whatever you may e perience; enter into his designs, which a always full of mercy. Never for one mome forget, that with God, and by him, all thin work for the moral, spiritual, and eternal go of those who sincerely love him. What co fort does it afford, to feel that we prefer will to our own, and to be able to say in all ti trying occurrences of life, "Not as I will, b as thou wilt Pray, and such shall be yo disposition and will. that she may see more exactly how far she is still from the end at which she ought to aim, and persevere in seeking it. Your conjugal affection, and your Christian love, will point out to you the most proper method of quickening her progress in that life which is according to the Spirit of God; and, by his grace, she will rejoice to put your advice in practice, for her own happiness, and your satisfaction. Happy is that wife, who has in her husband a man whose chief desire is after the heavenly life, as well for his partner, as for himself. With what purity of affection does he love her! With what tenderness does he give her his advice! With what kindness does he reprove her! What delicacy in his attentions! What joy in fulfilling her wishes! One would say, he lived only for her. My dear son, your wellestablished Christian character, your strong conviction that every good disposition and feeling come from God, your perseverance in the holy practice of prayer, lead me to bless the Lord for the union of my daughter with you; and on this account I congratulate both myself and her. You will make with her but one heart and one soul in the Lord; you will love her as one of his redeemed, even as Christ loved his church. That this may be the case, let both of you increase in the love of God, which is shed abroad in the heart by the Holy Ghost; then nothing shall ever weaken your mutual affection; nor shall you ever have the sad experience of those whose affections in the marriage state are all earthly and human! Alas! their happiness is but a momentary intoxica-mility in all our conduct, and charity towar tion or delirium. Ah! how many, the second instant of their union, could wish they had never formed it; they trusted to temporal or worldly advantages, for the continuance of their happiness, but soon they prove that these produce only a temporary passion, which is followed by weariness, satiety, and disgust. Certainly vanity can only beget vanity, and consequently unhappiness and regret. But the love of God shed abroad in the heart by the Holy Ghost given unto us, is a fruitful and inexhaustible source of all those fine affections, the mutual communication of which produces the joy and happiness of families. Watch and pray; this is a duty, and is necessary in all circumstances and states of life. All states have their changes and trials, all are exposed to snares and temptations; and that of marriage not less than others. Afflictions are also its lot; cares, fears, and alarms, often hasten to it with precipitation, and in tumult; and then if God be not with us, if he do not reign in our hearts, if we do not live in continual communion with him, marriage is a deplorable state, and we shall bitterly lament that ever we entered upon it. In affliction, those persons of whom the world is the idol, far from comfort My dear children, I shall rejoice to see y blessed in temporal things; but much more s if, instead of drawing back, you advance mo and more in the ways of the Lord. The me valuable riches is piety. God grant that bo you and I, (who am yet so poor in that respec may more earnestly seek this! The fuller t heart is, the more abundant are the frui Purity of thought, modesty in our deportier mildness of speech, simplicity of manners, h all, on all occasions, are soine of the excelle things that it enjoins and produces. Far fro you for ever be those partial, too indulgent, even relaxed sentiments of the age on this ject. The world apparently experience a gree of pleasure in seeing us act as they d but in reality they condemn us for imitati them, even at a distance. As they are certain that a worldly life is not wrong, th are charmed to find a kind of justification the Minister and his family, who aim at f lowing their footsteps. But, as they conce that every thing in us should be worthy of c holy calling, they feel a secret contempt those who, through complaisance to the wor and its ways, do not live conformably to th profession. Then, fear not; by living acco ing to the strict rules of Christian piety, y will force them to give you their esteem. they murmur against your regularity, exa ness, and severity, in the practice of your du this will only be in words; for in them you w have a silent approver, the voice of their c science. I have, perhaps, my dear childr already said too much, at this time; but, on occasion so solemn for you and for me, is it a duty, as well as a dictate of affection to |