THE LYDIAS;

OR, THE

DEVELOPMENT OF FEMALE CHARACTER.

No. I.

THE HEART UNVEILED.

PAUL says, that "whatsoever doth make manifest is light;" and, therefore, that is, of course, the greatest and the best light, which manifests to ourselves and others, most clearly, our true character. Now, nothing reveals our real character so much, as the way in which we treat the Saviour. We may be better in heart, than our love of Nature proves; and wiser in understanding, than our attention to Providence proves; but we are neither wiser nor better, than our regard to Christ shows. That, whether great or small, shows what we wish to be,

as well as what we are, in heart and life. What we are habitually towards the Saviour, we are really before God. The place which Christ holds in our esteem, is just the measure of our personal piety, and the evidence of our personal safety for eternity. We have no more religion than just our subjection to Christ; and, therefore, no more hold upon eternal life, than his cross and sceptre have upon our life.

This is a very solemn consideration! It is, however, very pleasing. It simplifies personal piety, to those who have neither taste to listen to the voice of Nature, nor wisdom enough to interpret the voices of Providence. The want of such taste and tact, is certainly a defect; but it is not a sin, when there is no time to study Nature or Providence; and it proves nothing against the heart, when Christ is preferred to both whereas, were either preferred to Him, no relish for the works of creation, or for the wonders of Providence, would amount to a proof of real piety. For, what we "think

of Christ"—not what we think of natural scenes

of beauty and' sublimity, or of moral scenes of mystery or wisdom-is the test of a heart right with God. This is eternal life, to know the only true God, and Jesus Christ. To know Nature, may be rational life; and to know Law, moral life; and to know Philosophy, influential life but no knowledge is "eternal life," in principle or in prospect, save "the light of the knowledge of the glory of God in the face of Jesus."

This ought to be a very gratifying fact to you, if, from the cast of your mind, or from the cares of your lot, you are unable to commune with the Eternal Power and Godhead, by the visible things of creation, or by the deep things of Providence. You are a loser from this lack of taste and time; but you are in no danger of losing your soul, if Christ be precious to you. Indeed, in honouring and loving Him, you are virtually paying the best homage to both Nature and Providence; for all things, visible and invisible, were created, and are conducted, by him. It is well, to see the chain of universal

being, and the helm of universal government; but it is better, to look chiefly to the hand in

which they are held. still, to look at both.

It is, however, better

And you are more capable of doing so than you imagine, if you are charmed by the grace and glory of the Saviour himself; for no vulgar mind delights in Him. There are some of the natural elements of good taste in every mind, which has a spiritual discernment of His excellency and suitableness. The love of Christ in the heart, strengthens the weakest faculties, and elevates the lowest forms of talent. It would, therefore, improve your love to Him, to trace his glory in some of the works of his hands, as well as in the grace of his heart. An occasional glance at the morning star, the rose of Sharon, or the lily of the valley, would not divert your attention from His atoning death, nor from his living intercession; but keep up and increase your relish for both.

If, however, (which is most probable,) the cast of your mind be tasteful, your danger lies in the tendency of such a mind to rest in the

:

enjoyment of the sublime or the beautiful, in scenery and sentiment, and to expend itself upon Nature or Art. This is the tendency of all superior minds, until salvation become their supreme good. Until then, they are as much diverted from God and the Lamb by refined studies, as the vulgar are by vice for it is all mere pretence, to talk of rising through Nature up to Nature's God, whilst Nature is preferred to Revelation, or more employed and enjoyed than Christ, as the medium of communion with Him. Such communing is not with God, as God is related to man, and man to Him. It is as if a traitor, admitted into the presence of his king, should pay compliments to the splendour of the palace, the elegance of the sceptre, and the beauty of the crown; but say nothing of the laws or the authority which he had outraged, and for the sake of which, palace, sceptre, and crown exist. It is as if a prodigal son, when re-admitted to his father's house, should do nothing but admire the family pictures, and the new furniture, which had been introduced