earth shall wax old like a garment, and they that dwell therein shall die in like manner. In that day there shall be a great shaking, so that the fishes of the sea, and the fowls of the heaven, and the beasts of the field, and all creeping things that creep upon the earth, and all the men that are upon the face of the earth, shall shake at my presence, and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground."

It is hardly possible, I think, to turn from the reading of these sublime passages, to a perusal of the poem in question, without being struck with the similarity of conception and phraseology, or to resist the conclusion, that the celebrated poet had come forth from the prophetic "chamber of imagery," furnished with those uncommon and awful conceptions of which he has constructed one of the most remarkable poems to be found in the English language. The following are given as specimens of the coincidence of which I speak:

"I beheld the earth, and, lo, it was without form, and roid, and the heavens, and they had no light. The heavens above shall be black, the stars thereof shall be dark. I will cover the sun with a cloud, and the moon shall not give her light. All the bright lights of heaven will I make dark over thee, and set darkness upon thy land." Jeremiah and Ezekiel.

"The bright sun was extinguished, and the stars "Did wander darkling in the eternal space "Rayless and pathless, and the icy earth "Swung blind, and blackening in the moonless air,

"Morn came and went-and came and brought no day.

The world was void, "The populous and the powerful was a lump." Poem. "I beheld, and, lo, there was no man, and all the birds of heaven were fled. The fishes of the sea, and the fowls of the heaven, and the beasts of the field, and all creeping things that creep upon the earth, and all the men that are upon the face of the earth, shall shake." Isaiah and Ezekiel.

The celebrated author of these lines is now for ever beyond the reach of the censure, and applause of mortals; and in questioning the originality of the poem, on which I have taken the liberty to animadvert, I have no wish to indulge in censure further than to show, from the case before us, (if that case be made out to the satisfaction of your readers,) that however men of genius and learning may contemn, or practically disregard, the sacred volume, they are often indebted to that holy book for some of the brightest truths, and sublimest conceptions, which adorn their pages, and give their writings so much celebrity amongst mankind.-I am, sir, respectfully yours, R. L. L.

From the Imperial Magazine.

REFLECTIONS ON THE MORAL CHARACTER OF JESUS CHRIST.

PERHAPS no employment is more edifying than the serious contemplation of a good character; and no character surely, on the records of biography, can claim to be more deserving of our attention, or will better reward the labour of examination, than the human character of our blessed Redeemer. Our Lord certainly intended his example to be a model to all his followers: in some respects, indeed, it is not imitable; for, in so far as he acted in his Divine or mediatorial capacity, so far his conduct was not designed to be an exemplar to us. In some respects also, it is deficient as a general model to man, inasmuch as our Lord did not occupy all the relative situations in which a man may be placed, and could not therefore perform the peculiar duties of such situations: this was a defect, not of virtue, but of the opportunity for its evolution. But though Christ did not sustain the relations of husband or parent, magistrate or merchant, yet he exhibited all the virtues which befit and adorn those several states and offices, and has therefore left us no doubt how he would have acted if he had been placed in them. Having noticed this peculiarity in the example of our Lord, we proceed notwithstanding to assert, that it is the only perfectly safe model for man to copy. Even the apostle Paul would only say, "Be ye followers of me, even as I am of Christ." In the best of mere human characters spots may be detected, but in that of the Redeemer no spot or wrinkle can be found-it exhibits throughout the fair and clear features of unblemished integrity.

And

The perfection of a good character consists in an even balance of the opposite virtues; but for an equilibrium of the virtues, so accurately poised, we shall in vain look to any of the fallen descendants of Adam. Where shall we find fidelity and compassion, magnanimity and humility, courage and meekness, zeal and discretion, blended and harmonizing in just proportions?-where?—but in the character of Him, who not only "spake," but lived as never man did. Many of the best of men are remarkable for some one, or a certain class of virtues; educational, it subjects them to the continual whether this predilection be constitutional or danger of carrying that virtue to an extreme, and of neglecting the opposite ones. hence, a kind of characteristic unevenness or disproportion, is to be seen and lamented in many cases where there is much to admire; but no such disproportion of character can be perceived in any part of the conduct of Jesus Christ. It is true, in his moral portraiture certain virtues are seen to glow with distinguished lustre, but from the view of this we never receive an impression that he was deficient in any other. As in the case of a good picture, those traits are the most prominent that are in themselves the most lovely. In the deportment of Christ we discover no forbidding asperity and sternness-a quality too often manifested by men of high integrity; on the contrary, the predominance of piety, compassion, humility, and meekness, gave to his temper a most striking placidity and tenderness; yet it is evident,

that there was a constant dignity in his carri-, age, which his very gentleness rendered more majestic. It was the dignity of perfect rectitude.

imports, is indeed all the majesty that some desire, or are capable of possessing; but these were mere playthings in the estimation of the Saviour-far beneath his ambition or notice, who sought to rescue man from the slavery of sin, and the damnation of hell. In a word, he manifested more real dignity in the punctual

On the more striking features which this faultless character exhibits, it may be profitable to indulge a few specific reflections.

And, 1. His piety claims our particular regard. The filial obedience of Christ to his earthly parents, is perhaps one of the most remarkable traits in his character. Brief as are the notices which the Scriptures furnish us of the early part of our Lord's life, we can, nevertheless, clearly ascertain the virtue in question. We learn, that he was subject to his parents, even until he arrived at manhood; and, that this subjection was of the most exemplary kind, the following declaration fully warrants us to believe: "And Jesus increased in wisdom and stature, and in favour with God and man." From this part of our Lord's conduct, children may learn, that no superiority whatsoever, either of education or circumstances, can discharge them from filial attachment, reverence, and obedience.

We are astonished to view the second person in the glorious Trinity, he in whom dwelt all the fulness of the Godhead bodily, submit through a long course of years, to be subject to two frail beings whom himself had created. But t became the world's Redeemer" to fulfil all righteousness." And as filial obedience is the foundation of social order, and every other moral excellence, it was by no means unworthy of Christ to exhibit this virtue in his own example. Nay, we are sensible, that to have trampled on this sacred obligation would have been inconsistent with his general character, and subversive of his grand designs, namely, the restoration of mankind to holiness. Intidels, we are aware, may cavil at this part of our Lord's conduct, on the ground of its being a humiliation unworthy of the Divine character he assumed; but to this objection all the circumstances connected with his incarnation are obnoxious: it is an objection founded on no solid reason. It supposes, that God must sustain his dignity, as men do, by the assumption of external grandeur; whereas holiness is the proper dignity of the Divine Being, as well as of every inferior being, and nothing but sin is truly disgraceful in the sight of God. It is perfectly weak to suppose, that the character of the Son of God would have been exalted by the tinsel splendour of worldly circumstances, or that their absence was any real disgrace to him. The splendour and consideration which the possession of wealth and human authority

done in aspiring to the sceptre of Cæsar. But a more conspicuous, as well as a more important part of his moral character, was, his fervent piety to his heavenly father. This meets us at every turn. We behold it in the frequency and fervency of his prayers; in the elevated strain of devotion which marks all his addresses to God; and above all, in the activity, zeal, and self-devotion, with which he performed the will of Him that sent him.

2. His philanthropy merits our particular attention. A wealthy person may occasionally give considerable sums to charitable purposes, or employ his influence on behalf of some deserving object, but this does not furnish an unequivocal proof of real, much less of deep, philanthropy, because all this may be done with little sacrifice of personal comfort, and with considerable addition of reputation. We justly calculate the genuineness and strength of the benevolent principle with more certainty from the difficulties it surmounts, and from its apparent freedom from vain and selfish motives, than from the exact amount of happiness it originates. But in every point of view the philanthropy of Christ was extraordinary whether we consider the mighty stream of blessings which flow from it, the extraordinary privations and difficulties which impeded its progress, or the total absence of every thing indicative of selfishness and ambition. But we are contemplating the human character of the Saviour, and we must therefore view his benevolence, as exhibited in his human character. Christ then evinced his benevolence, by his painful and unwearied labours to benefit and bless mankind. "He went about doing good." This was his whole business, in the prosecution of which he discovered the most perfect disinterestedness. His own comfort and pleasure he never seems to consult: he lived and laboured, in the fullest sense, for others. His benevolence existed as an affec tion, as well as a principle; for he had the heart, as well as the intellect, of a human be ing. "He was touched with the feeling of our infirmities," and his compassion manifested it self in tears, and the various movings of synpathetic tenderness. His philanthropy was not a fitful gleam, but a blaze, too intense and steady to be kindled and sustained by vanity or selfishness, or even to admit the existence of these sordid affections: it was a fire, which no floods of ingratitude or cruelty could extinguish, which wasted his energies, and finally consumed him as a "whole burnt sacrifice."

3. The humility of the Saviour is highly exemplary to us. The apostle Paul, after observing, that "Christ thought it no robbery to be equal with God," refers to his assumption of human nature, and that in its humblest state, as an astonishing instance of humility. So it was, indeed! And those who deny the Divinity of Christ, must acknowledge, that his whole

From the Parish Church.

THE ORIGIN, LEARNING, RELIGION, AND CUSTOMS OF THE ANCIENT BRITONS.

"Majestic Pile! whose tower'd summit stands Far eminent above all-through many an age, With changing form, but renovated strength, Thou hast maintained thy native site—”

On the site of this sacred edifice it is probable there once stood a temple for idolatrous worship. Though now, through the divine clemency, this land is become a Goshen of light, it was previously covered with moral darkness, and abounded in habitations of cruelty. Destitute of the Holy Scriptures, the authorized outward means of obtaining correct theological knowledge, the inhabitants lived in awful ignorance of the one only living and true God, and without any rational hope of a future state. They had altars, and temples, but not reared for the Almighty, nor consecrated to his service; they had officiating priests, but they were totally incompetent to instruct the people in the way of righteousness; they had sacrifices, but they were not appointed of God, nor acceptable in his sight. They were under the influence of a blind and degrading superstition, devoid of all sound principle, and of all spirituality of mind. And in this state of religious destitution they continued, till the Gospel of Christ, with its illuminating and renovating power, reached this island, and a free and present salvation was offered to their

attention and choice.

One language prevailed among mankind, not only in the antediluvian world, but even on this side the flood, to the building of the tower of Babel, in the land of Shinar. Pride and presumption were manifested by those concerned in the erection of that tower; and so displeased was the Almighty with this conduct, that he confounded their language, and by this means disconcerted their measures. The heads of families or tribes, now speaking different languages, began to form theinselves into separate companies; and of course became different people or nations. Moses says, 66 By these were the isles of the Gentiles divided in their lands, every one after his tongue-after their families-in their nations."

It is agreed that the earliest inhabitants of Britain were descendants of Japhet, the son of Noah. The posterity of Japhet, by his sons Gomer, Magog, Madia, Tubal, Meshech, Tiras,

exceedingly increasing, under the names of Gomerians, Celts, Gauls, as well as various other names, peopled the northern half of Asia, and the whole of Europe. Thus was accomplished that primitive promise, "God shall enlarge Japhet." There are many great authorities for believing that the Celta were the descendants of Gomer, the eldest son of Japhet. Our attention will be directed chiefly to the ancient Britons.

ORIGIN. The opinions entertained by differ ent authors concerning the first colonizers of Britain are various. The generality of English writers on this subject, think, with Tacitus, the Roman historian, that they came hither from Gaul. But Tacitus was never in Britain, and what he has written relating to the antiquity of the Britons, was but contingent to his purpose, the whole scope of his design being to describe the actions of his father-in-law, Julius Agricola, during his lieutenancy in this island, and not to show the ancient state and origin of the Britons.

Dr. Stukely gives it as his opinion, that the most ancient Britons came by sea from the castern countries, Phoenicia, Arabia, Egypt, and that before Gaul was peopled. Theophilus, who was Bishop of Antioch, in the year 160, says, that the "Asiatic emigrants arrived in Britain soon after the dispersion from Babel." If this assertion be correct, says one, they must have come by sea: since to have migrated so far westward by land would have required a much greater length of time. Hence the population of Britain may have been effected, whilst the western parts of Europe were absolutely uninhabited.

Aylett Sammes, in his Antiquities of Ancient Britain, contends for a Phoenician origin. He says, "The language itself, for the most part, as well as the customs, religion, idols, offices, dignities, of the ancient Britons, are all clearly Phoenician; as likewise their instruments of war, as slings, and other weapons, their scythed chariots, and their different names, and several distinctions. Out of the same tongue," he says, "I have illustrated several monuments of antiquity found out and still remaining in Britain, which can in no ways be interpreted than in the Phoenician tongue, where they have a plain, easy, and undeniable signification. is true that the Phoenicians traded to this country for tin, at a very early period, and we have substantial proofs of their having been here; but it requires more direct evidence than we at present possess, to demonstrate that they were the first colony of ancient Britons.

It

There is a source of information, which appears to have an equal, if not a superior claim on our attention. The doctrine of the British bards and triads, is one of great importance as to the point in hand; especially if we reflect, that the Welsh have retained their language for almost three thousand years! The aggre