by this we may now prove the correctness of it. But in the circle at the top of the box we could not do so, because from being foreshortened, that is, in a receding position to our eye, it ceases to appear round. We trust our pupils will immediately perceive how to proceed: the only difference is that the lines, instead of being perpendicular, go to the point of sight (E).

In Fig. 2 we have a tub, or glass, or any thing circular, of which the top is larger than the bottom. It stands on the ground below our eye-of course the circles are receding. We draw first the line (a) being the diameter of the object. Through the centre and the ends of this line, we draw to the point of sight the visual rays (bbb), and through the centre the diagonal (c) to the point of distance (F). The meeting of this diagonal (c) with the visual rays (bb), forms the square by the horizontals (dd). We have now only to find by diagonals and thirds, the round contained in this square. This done, we raise the perpendicular (e) to such height as we choose to draw our object, or as its real height is in proportion to its diameter, making the termination of this perpendicular (e) the centre of the line (ff), which we draw as much longer than the line (a) as the top of the object exceeds in diameter the bottom. This done, we proceed exactly as at the base, finding first the square and then the circle it contains. All circles, in whatever position placed, may be thus found.

CONSIDERATIONS

ON

THE ATTRIBUTES OF GOD.

THE Contemplation of the Divine glory and perfections is not only the noblest employment in which the human mind can be engaged, but with this also is connected its highest duties and its most exalted privlleges. To give to God the glory due unto his name, is the first duty of an intelligent creature, and from communion with the Father of Spirits arises its highest happiness; but this duty cannot be performed aright, nor can this happiness be enjoyed, until God is known. He cannot be worshipped in spirit and in truth by those who are ignorant of his character, nor can intercourse and fellowship with him be enjoyed by such as are unacquainted with his nature. The knowledge of God is therefore essential to the happiness of a rational and intelligent being; since without this it can neither answer the purpose nor attain the end of its existence. The intellectual faculties of the human mind, and the affections of the human heart, are created with a thirst after knowledge and a desire of enjoyment, which can only be satisfied by Him who is eternal in his nature and infinite in his power; by Him, who, happy and blessed in himself, is the only fountain of happiness, the only inexhaustible source of blessedness to all his dependent creatures: for God, and God alone can fill the capacity of a spiritual and immortal being. As therefore to remain in ignorance of God, is for the soul to continue for ever restless and unsatisfied, it becomes a question of the first moment, How is this knowledge attainable?To this question it may be replied, first,

The glory of God is manifested in his works.-He who dwells in "light which no man can approach unto, whom no man hath seen nor can see," hath been pleased to cause some rays of his Divine glory to beam through the

wonders of creation, as through a veil, which however thick and impervious to the prying research of unhallowed speculation, is still magnificent and beautiful, and adapted to arest the attention, to awaken and affect all the powers and feelings of the human soul. Here it is the first lesson is imparted of that knowledge, the perfection of which constitutes the fulness of heavenly felicity. The heavens declare the glory of God, and the firmament showeth forth his handy-work; day unto day uttereth speech, and night unto night showeth knowledge; there is no speech nor language where their voice is not heard.* By things visible, by all that attracts the eye and meets the ear, by all that addresses itself to the understanding and gratifies the senses, man is taught the "eternal power and Godhead of Him in whom he lives, and moves, and has his being," so that he is without excuse if he renders not to him the homage of humble adoration and grateful praise. He that thus "comes to God must believe that He is"- -but here he must pause. He is-but who he is and where he is he knows not, and who shall declare it? "We cannot order our speech by reason of darkness." Behold I go forward but I cannot discern him; backward, but I cannot perceive him; on the left hand where he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him." "Who can by searching find out God? who can find out the Almighty to perfection? It is higher than the heights of heaven, what canst thou do? deeper than hell, what canst thou know? the measure thereof is longer than the earth and broader than the sea." He is-the great, the eternal God, almighty in power and consummate in wisdom, for these attributes, with an active energy unwearied, and a munificence unbounded, are displayed in all the operations of his hands; while goodness, inexpressible goodness pervades the whole. The nature, however, of this goodness, excepting as in causing the sun to arise, and the rain to descend on the * Psalm xix. + Job xxxvii. 19–xxiii. 8, &c.—xi. 7, 8, 9.

evil and the good," it takes the form of bounty, is faintly apprehended and imperfectly understood; its exceeding beauty, its perfect purity, its holy harmony with all the other attributes of the great and glorious God, is hidden from the eyes of natural reason; nor can the utmost exertions of its unassisted efforts penetrate the clouds that roll their mysterious folds between the essential glory of the Divine Majesty and the creatures whom he hath formed, and whom he still upholds by the word of his

power.

But the humble enquirer after God is not left in hopeless uncertainty to exclaim, "O that I knew where I might find him!"-for the Almighty hath revealed himself in his word; a light more glorious than that of the material sun irradiates the pages of inspiration, and he, whom in the effulgence of his own uncreated essence, no man can look upon and live-he, who in the righteous distribution of his vindictive justice, is a consuming fire, shines forth here in the beauty of his holiness, and in the milder rays of his mercy and his love; shines forth not to destroy but to save. The sun of righteousness arises here with healing in his beams, that those who are walking in darkness and dwelling in the land of the shadow of death, may behold and rejoice in the glory of their God, behold and live for ever. "For he who commanded the light

to shine out of darkness, hath shined in our hearts to give the light of the knowledge of the glory of God in the face of JESUS CHRIST." Here it is he speaks, not in the thunder of his power, but in the still small voice of the gospel of his grace, and happy are they whose ears are opened to discern the voice of Him that speaketh.

IOTA.

(To be continued.)