feeling, or concern, or even but so much attention and ́ reverence as we pay to the words of men, distinguished perhaps by a little brief authority, or marked with the transient admiration of a changeful and capricious world! Do we think that this is not so is Dowed persuade ourselves we have not been guilty of any such indifference and unconcern, but have humbly and feelingly acceptedthese words as what they are, and having read them ever with the reverence a preacher such as we describe might well demand of us, have laid them up in our bosomsbast holy, perfect, and most precious truths Happy indeed are they whose conscience can so attest but we must not take it as a thing of course, for against many of uscit will be surely charged that we have done very much otherwise not qu silna od (wad vlod awo end of oɔasibət

Be it admitted that we are all familiar with the words of this sermonys since that can scarcely be otherwise; and admit alsoo that we fully understand them for indeed they are so plain, so simply forcible, it is scarcely possible to put a wrong construction on any part, unless wee orig bebauses wee will not rather than because we cannot understand. But do they in the reading and in theg understandingo affect our minds with any sensation of joy, or sorrow, or hope, or apprehension, such as may intimâte that we believe them to be the words of One who spake as never man spake, whose every breath of utterance must be too usta (words of vital and eternal interest? This cannot be said to be the cdset if we continue to think por say,lor do endetly as we should have done if this sacred exhortation had never been addressed to uspuHere are a great many things I ansenjbined to do there are a great many things I am gautioned not to do bere are blessings pronounced, and dursas uttered many things are asserted that men eby sword and sdeed are habitually denying; as many are zdenied that passo current in the world as pleasant and admitted-truths 3. Have I bhanged my opinions where they accorded not with the opinions here expressed ?

கிரம்

No."

Have I changed my habits where they were in opposi tion to these sacred precepts? Have I cared whether the blessings or the curses are for me, and, because I cared, become other than I was before I read it? You answer. perhaps for I remember no time in which I had not read it-and my thoughts and feelings were always in conformity to it, therefore no such change could be observed from the reading." We hear of one. who was ready enough to say, "All these have I kept from my youth up"-but a wiser than he, who saw through the delusion, pronounced that he wanted one. thing yet. That one thing wanting to you perhaps, is a knowledge of yourself; if you would seriously consider and anxiously examine, you might likely discover that the reason you read your Saviour's sermon with so little emotion and no obvious effect upon your mind, is not because the work is already done, but because you do not really appreciate these words as what they areinstead of bowing to their authority as the words of God, you deny some, dispute over others, and as far as it suits you, act in opposition to them all-not considerately, perhaps, but because you never consider of them at all, so as to make them become influential on your character and conduct: you would be what you are without them, and with them you find no motive to become otherwise. And is this all? This unconcerned reading of the word, and cold admission of the truth, as a matter that but little concerns us, is it all that such a one should claim, for the sermon he has bequeathed to us, every word of which is certain, every word of which must of necessity be true and of necessity irrevocable-and more than all, if our hearts were not harder than the nether mill-stone, every word of which was dictated by the tenderest pity and the fondest love, from lips that were even then about to be silenced in deathdeath suffered for those who listened and despised, for us who read, and know, and do not care? dopl

Whether it is so, or is not so, we must decide each one

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for ourselves but let us examine ere we decide, and humbly pray for assistance ere we be confident; lest the judgment we pronounce on ourselves be reversed hereafter, where the decision will not jo smo em who read, or them who learn, or them who know what he has written-but for those who believed it, loved it, and

DEST JOH D50

ΤΟ

THE STUDY OF NATURE.

CLASS

st 19709eib yladil togim ang 9 imazɔ ¿rozas ba. obil ca diiw nom192 2 BOTANY. roy bot 57 164T toa ei,bnim (Continued from page 1), do on vus mortem i 12.-ICOSANDRIA, w Gd: 9-16999 THE beautiful Class; Icosandria, is distinguished less by the number of Stamens, though usually about twenty, than by their situation in the flower; being never placed upon the receptacle, as in the p and following Classes, but always fixed to the Petals or Calix. The splendid blossoms, and rich fruits, and exquisite flowers contained in this Class, eminently distinguish it: nor is it known to contain any plant of which the fruit is poisonous, even when the leaves are so. With the Peach, and Nectarine, the Almond Tree, and the Myrtle, we are all well acquainted, though not natives of our soil-the Clove Tree is also of this Class, of which the spice, as we use it, is the dry flower. The Class Icosandria contains five Orders, distinguished, as hitherto our Classes have been, by the number of Pistils. dis and arom bak-- 24696 IN the first Order, Monogynia, we have Prunus, a Genus we scarcely need describe, containing the Cherry, Plumb, and Sloe or Blackthorn, too, well known to us to be mistaken. We set little value on our wild Cherry and Plumb, but many of the cultivated sorts are derived from them roeb taum ow.oe tou ai 10.02 er 1, 1981ad W