ALL classes of men desire independence of mind. The attainment of this object is the effort of infancythe pursuit of childhood-the visionary dream of youththe universal idol of middle age-and though time may retard the fast flowing blood, chill the ardour of pursuit and abate the energy of accomplishment, it can never destroy man's hope of being the ungoverned centre of a greater or less system. They are willing that others should be dependent on them, if they can but be independent. Such a desire is the governing principle of action among a vast majority of the human race, however much disavowed and disguised, and is only a specious name for pride. But the greatest effort of human wisdom can never convince fallen man, that pursuing perfeet independence he pursues the flying shadow, and grasps at the bursting bubble. This world presents but one vast series of dependences; all are connected from the lowest to the highest degree-kings and subjectsrich and poor; the man of honour is dependant upon public opinion, and men of station upon the caprice of others. It was this proud hope of independence which drove sinning angels from heaven-our first parents from the seats of bliss; and with the same "unreal mockery" Satan deludes their fallen posterity. The language of the celebrated Burke is to the present point, "Men are never in a state of total independence of each other. It is not in the condition of our nature; nor is it conceivable how any man can pursue any considerable

course of action, without its having some effect upon others, or, of course, without producing some degree of responsibility for his conduct. The situations in which MEN relatively stand, produce the rules and principles of that responsibility, and afford directions to prudence in exerting it."

Though pride and variety compose so great a part of what is called independence of mind, and those who are the most loud on this subject have the least right to claim it from personal character or situation in life, still the attentive observer may see much in the natural man, however fallen, to inspire him with sublime ideas of his original dignity and grandeur-the ruin still bears some marks of the Divinity. Without the aid of that real exaltation which is given by the Gospel, we at times see a wonderful display of a high toned independence of character, and dignity of soul. It is indeed interesting to see the human mind-the internal man, rising superior to the animal casement of matter; to observe personal liberty and mental independence triumph where they come in competition with emolument and opinion of the world; to behold man under the influence of such elevated principles, persevere unshaken in his designs though opposed by the wild fury of the populace, or the whole weight of a tyrannical power.

The subject of the historian and the theme of the poet have ever been found in describing and pourtraying this natural independence of man, from the lowest orders of life, up to the unreal character, which figures only in the tragedy, and of which we can exclaim

"His nature is too noble for the world,

He would not flatter Neptune for his trident,
Or Jove for his power to thunder."

But this independence which is so currently passed upon the world-which decorates the page of History and is embellished by the flowing numbers of Poetry, when analyzed, is discovered to be nothing but a false estimate of our own merits-is pride; and when weighed in the balances of Eternal Truth, is found lighter than vanity: it has its origin in an unwarrantable regard to human opinion, and an inadequate sense of His esteem whose "favour is life:" it has no authority from the precepts,

and no reward from the promises of the Bible, nor of God who knew what was in man, and what was for his good. Such a temper of mind is not only opposed to the first principles of Scripture, but is at open war with conscience, and in alliance with man's greatest enemy; its subtle and baneful influence is felt and displayed in all communities, from the family circle, up to the most grand theatre of action.

Are we left then to look for real independence and decision of character in vain? No: but it is to be found only on holy ground, exercised upon Christian principles, and guarded by Christian caution. It is not seen in its most sublime and commanding degree among men of the world, nor yet among nominal christians, who use it as a soft name for a proud spirit, as they do economy for real avarice. Its highest examples perhaps are seen only where we turn our eyes to that noble army of martyrs, of whom the world was not worthy; who, arraigned for their unshaken belief in the doctrines and precepts of a despised and crucified Nazarite, before kings and rulers, made them feel the importance of human power, and tremble with the consciousness of their own guilt; who, though they foreknew by the Holy Ghost that "bonds and death" awaited them, witnessed a good confession, and preached repentance to a self ruined world; who by faith beholding the incorruptible crown, counted not life dear, but finished their course with joy and raised the notes of hallelujahs and hosannas to their Saviour, as they ascended to him in the fiery chariot of pagan papal persecution. At such times has been shown the most refined and elevated independence of mind, when the dungeon and the cleft of the wild rock was the Christian's only home-when the night's deep silence was broken only by the Christian's groan, or his prayer and hymn-when the gibbet was his watch-tower-the rack his only bed, and the Bible his only friend. Here is none of the dross of human passion or love of ostentation; no, but faith is found acting on the express injunction and high mandate of her Lord, "Fear not them who kill the body, and after that have no more that they can do ; but fear Him, who after he hath killed hath power to cast into hell." They have preferred the fear of Him, and " great is their reward in heaven,”

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Is this apparently a principle of such universal influence, and are not my Readers interested in this important question? If we are not called upon to exercise independence of mind in the same way in this peaceful age, whose vast machinery of benevolence, will cause its influence to be felt in its sweep down the dark vista of years, and on the destinies of the world, yet the ground is not all occupied. When we view ourselves as we now are, in connection with the world and all things around us, we see that on the elevated principles of the true Christian we may in the present day be guided by real independence of mind, and shew ourselves to possess a decision of character.

For if we are Christians, we are independent of the world. As Christ was not a native of this, but of another and a better country, subject to another Sovereign, and directed only by the laws of eternal justice; so are we "citizens of no mean city." Do envy and slander vilify? Our happiness is indestructible. Are the volumes of scoffs and contempt of a wicked world poured upon us? We feel it not;-though stoic insensibility is far from being a characteristic of our hearts, yet when malignity aims her darts against us wrongfully, for our Religion, we shall then feel that our course is on a moral high-land far above their throw. Are we persecuted ? We can appeal to our King, as did the Roman Christian to Cæsar. Our hopes with a manly dignity carry us above this dull world: they remain unwithered by the cold chill of the grave: they enable us with calm composure to look forward to that house when the fair pillars of nature's fabric shall be encircled by a conflagration, which will consume the hopes of stubble and chaff upon which thousands build their peace. Thus the Christian is independent of the world, he knows well what estimate to put upon its treasures, and when they come in competition with an heavenly inheritance, does not doubt nor long delay its choice.

We are also independent of life,-because we live for ever: though at times death may strike his fear over us, yet we do know in whom we have believed. The tenure by which we hold the covenant which is ordered in all things and sure, though not forfeited by our fears, is still exalted by our hopes. We are independent of those

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complicated circumstances and possessions which so much affect, and are indeed the grand sources of happiness to others—our cheerfulness and enjoyment are not the fugitive subjects of chance. The Christian is not wanting for patriotism in the cause of liberty as it stands. connected with independence of mind: the Reformers were bold champions for the liberty of conscience and freedom of action. We are unaffected by opinion-the world, being a rule to themselves have a false standard of judgment; but we, the unerring word of God for the direction of our conduct. Do any consider us melancholy, we draw from sources of inexhaustible joy: we thought fools, we know the wisdom of this poor world is foolishness with God,-our wisdom is justified of her children. Even our enemies must feel that we are independent of them; for if on the principle of the Gospel we love them, we annihilate them. He who has Grace to give 66 a soft answer" is out of the reach of his opponent, because it is not in his power to affect him. But what most effectually secures our independence of mind, is perhaps, that we are not dependant upon ourselves. By grace we are saved; our strength and fortress is in the Lord of Hosts,-because Christ lives we shall live. Independence like other virtues arises solely from dependance upon God, and consequently an independent mind in the only possible sense, as to man.

From real independence, free from a false and spurious kind, which is mixed with the motives of pride and selfishness, there can be no disadvantages. Some, who pique themselves on speaking their minds, do it in such an impudent and offensive manner as to alienate the feelings of others and injure themselves, and then charge upon the principle itself the inconveniences which have another source. The advantages of that Christian independence, of which we speak, are incalculable. It dignifies every situation of life, because it rests its claims to real independence not upon the footing of place or station, but on the character of the heart and qualities of the mind. As the genuine principle supposes an interest in another world, it raises the veriest beggar to a seat with princes, even the princes of God's people--the prospects of the most exalted and independent here can

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