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possible thing it is for the corruptible to put on incormption, and for the mortal to be clothed with immorality. On that account the Bible is to be regarded as a great and invaluable treasure. Even in regard to iiat one point—the restoration of the mortal and material part of our nature—it contains more sound philosophy, and more solid comfort than can be gathered from the profoundest speculations of all the wise men wbohave lived since the creation of the world. And were it silent on every other subject but that, it would sill be lie a well of living water in the wilderness, a light to cheer and to conduct us amid the darkness aA tie mysteries of death ; a heritage with which the iraknof worlds is not for one moment to be compared. fa what is the kind of consolation which is most sihed to the constitution of our nature, amid the [rials and the bereavements of this present life? Suppose that death has entered into my dwelling, and Ixmeaway from me some venerated parent, or some Moved brother, or some affectionate sister, or some darting child, or some friend that sticketh closer than a brother, and that every feeling of my nature is wrung to agony *iik the awful severity of the trial. Oh! then, wooMi! be enough to tell me that I must think co more fur ever of the image—the bodily appearance of mr buried child, or my venerated parent, or my be

fored friend the very being who was entwined most

closely about the fibres of my heart—and whose likece« is still associated with every object on which my ere gazes, and every event which my memory recals, »sd every scene which my imagination paints? Would i; be enough to tell me, that the spirit is disembodied, aod is blessed, and that 1 must think of it, and of it iJone? Impossible. I cannot do it. It is beyond the ;«wer of my nature. And did my comfort depend on the achievement, I should still " be of all men the most miserable." A disembodied spirit, even in a state of perfect happiness 1 I try to think of it—I try to realis: it. But no power of abstraction, no force of thought, no grasp of intellect can bring me to the disriact recognition of what a spirit is. I cannot see it, I cannot hear it, I cannot follow it, I cannot comprehend it The bond which united us together appears o be awanting. And I feel myself to be almost as ar removed from it, and as incapable of entering into ts fellowship, as if it had lost its very existence. But king with the spirit, Oh! speak to me also of the pody; the body, which my own eyes have seen, and or own lips have spoken to ; the body, about which all Lt associations, and affections, and reminiscences are anally entwined; the body, whose living image is niTaven impcrishably on the tablets of my heart. feB me that not one particle of its dust shall be lost, ad that not one lineament of its likeness shall be deiced. Tell me that it forms a part, and an import:: part of the nature, for whose redemption Christ escended from heaven, and clothed himself in our keoess, and tabernacled amongst our dwellings, and boured, and suffered, and died, and slept in the grave, .d rose again, and ascended to heaven, and is now Mming triumphant at the right hand of God the arier. Tell me that, though to the eye of sense, it ay seem to be brought into a low and most humiliatg'condition, it is nevertheless precious in the sight of A gteat Redeemer, because it is his own property,

which he hath purchased with his blood; a part of his mystical body, which he hath engaged to keep, not to destroy, to purify and to perfect, not to annihilate; nay, tell me that it shall actually be raised again, with no other change but the removal of all its imperfections, and arrayed in a loveliness more glorious and transcendant than before, and that I shall sec it again with my own eyes, and speak to it with my own lips, and walk along with it for ever through the boundless blessedness of heaven. Tell me that, and 1 am completely satisfied. I feel that I am capable of understanding it. The comfort comes home to my very heart. And because I have the prospect of getting back the same body, united again with the same soul, and that, moreover, in a state of perfection, I feel that the fountain of consolation is filled to the overflowing; and that the hope which passes over the grave, and pierces into eternity, is without a shadow and without a cloud.

Such are the cheering prospects which are opened before us in the Bible, and which every true believer is permitted to entertain in regard to all his friends who have fallen asleep in Jesus.' It not only leads us to understand that their souls do not perish at their death, but are made perfect in holiness, and do pass immediately into glory; thus turning into a matter of indubitable certainty, what formerly, and in the view of human reason, was the object only of dim and uncertain conjecture; but that their bodies also, by virtue of their connection with the great Redeemer, are now resting in their graves, and shall rise again in glory, and incorruptible; thus fetching light out of a dispensation apparently the darkest and the most hopeless, and bringing us to sources of consolation which must have lain for ever beyond the reach or the discovery of the wisest and the most enlightened of men.

Therefore, the grave is not to be regarded as a place of perdition, where the believer can be divested of ought that essentially belongs to his nature. It is a place merely of transformation, where the earthly house of his tabernacle is to be dissolved, not for the purpose of destroying it, but for the purpose of freeing it from its imperfections, and rebuilding its imperishable materials into a more glorious temple for the indwelling of God's Holy Spirit for ever. And could we only realize the day when the Saviour shall fetch them out from the darkness and the desolations of the grave, and raise them up to all the glories of a new and endless life; could we see the meeting together, after the long and silent sleep in which they have been reposing, of parents with children, and children with parents, of brothers with sisters, and sisters with brothers, of ministers with people, and people with ministers,—the blending together of kindred spirits that had been long severed, but now re-united for ever; and could we listen to the loud thunders of adoration which shall sound through the universe, when all the mighty host that have been loosed from their fetters shall rise triumphant to meet their glorified Redeemer in the air; could we realize all that, we should see enough, and more than enough, to reconcile us to the most humiliating of all the changes to which our mortal and corruptible nature can be subjected, and to prompt us in faith and in triumph to exclaim, " O death, where is thy sting? 0 grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God which giveth us the Yictory, through Out Lord Jesus Christ."

CHRISTIAN TREASURY.

Admnnilions on the Love of the World 1. Bo nrt

m wished against the inordinate love of society. Intercourse with the world is full of snares and disappointments and miseries, and fur more men have coveted an extension of it, than ever found any satisfaction in it. 2. Yet, since you have still to enter society, though you do not excessively love it, be admonished to avoid the circles then in which you have met with hostility to religion. You may not, it is true, have actually been injured by the scepticism or impiety. You may be. perfectly able to confute the adversary of the Gospel, and you may even have silenced him. But the frequency of infidel attack is ready to injure the devotional sensibility of the heart, where it does not dislodge a single conviction of the understanding; and it is not profitable to be always stationed on the defensive, so as to turn the profession of religion into an exercise of argumentative skill. 3. Be admonished especially, not even for another time to repeat your visit to the society of profligates and sensualists. The stain of their words is blacker than that of infidelity. I would rather have my understanding warped by the cunning sophistry of sceptical gain-sayers, than submit my heart to be acted on for an instant by the pollutions of those pests of the moral world. The fallacious sophism, a little reflection will enable me to see the weakness of; and an exercise of reason and effort of faith, which is strong in its humility, will enable me to drive it from me; but the evil communications of the others, though they may not utterly " corrupt good manners," yet leave an unholy impression behind, which hours of serious thought, and days of prayer,may scarcely be able to remove. 4. Whatever may be the character of the society to which you have access, be admonished to keep yourselves independent of it. That man is indeed a slave who feels himself chained to the world, who cannot be pleased, save when it honours him; nor cheerful, save when it smiles on him ; nor happy but in the enjoyment of its intercourse. He, on the other hand is free, who enters it or retreats from it, as duty may call, and still experiences no real change on the great materials of his enjoyments. 5. Be admonished, hence, to acquire a growing relish for a devotional retirement. If you find the Bible as the beloved companion of your closet, and if communion of heart with your God and Saviour be a delight to you, and reading and reflecting on the many subjects which at once please and improve, afford you occupation for hours of leisure; surely you provide a sanctuary to yourselves, a shelter from the storms of life, of which neither the folly, nor the malice, nor the calamities of the world can deprive you. Lastly, Whilst you relish, and benefit by such retirement, be admonished to carry from it when you enter society, a portion of its holy influence. It is an influence that should breathe over your whole language and deportment, the purity and sweetness of Christian virtue, causing you to exhibit piety without moroseness, fervour of soul in religion, with becoming diligence in business; the receiving of earthly comforts with the moderation of self-denial; the obtaining of successes with humility ; bearing of disappointments with meekness; the preserving of cheerfulness, while avoiding all levity; the pursuing the secular calling, while labouring for the heavenly; the taking a deep and affectionate interest in the affairs of men, while living with supreme devotedness to God, or, according to the language of the text, the dwelling "in Sardis," and yet, instead of acquiring the spot of its vices, the rising

with happy fitness, the intercourse and joys of Ckrist'i friendship. Remember, I beseech you at the same time that lie whose spirit is holy, wise and good, can alone enable you to live according to His blessed will. If you know the plague of your own heart, its corruptness, its deceitfulness, be entreated to seek constantl? the grace of Him who is able to change it. If vou feel the depravity of the world, its unhallowed ascendency, its polluting influence, be entreated to seek from his mercy the victory that overeometh. He purchased your redemption at the richest price. He reveals in the Gospel the heavenly inheritance. To whom but to Him can you apply, that he may save you with his great salvation, preparing you for the blessed portion with him-elf.—Muir.

Meeknets of Spirit Meekness is a victory orer oc-

selves, arid the rebellious lusts in our own bosoms; i; is the quieting of intestine broils, the stilling of an insurrection at home, which is oftentimes more hard to do than to resist a foreign invasion. It is an effertos! victory over those that injure us, and make thcmselveenemies to us, and is often a means of winning their hearts. The law of meekness is: "If thine enemy hunger, feed him; if he thirst, give him drink; and in so doing, thou shalt heap coals of fire upon his head;' not to consume him, but to melt and mollify, that he may be cast into a new mould; and thus, while At angry and revengeful man that will bear down all befw him with a high hand, is overcome of evil, the patient and forgiving overcome evil with good; and forasinu.'>i as their ways please the Lord, he maketh even their enemies to be at peace with them. We read in Scripture of three whose faces shone remarkably, and the; were all eminent for meekness. The face of Miso shone, Exod. xxxiv. 3, and he was the meekest of all the men on earth. The face of Stephen shone, Acts vi. 15, and he it was, who, in the midst of a shower of stones, so meekly submitted, and prayed for his persecutors. The face of our Lord Jesus shone in his transfiguration, and he was the great pattern of meekness. It is a sweet and pleasing air which this grace puts upon the countenance, while it keeps the soul in tune, awl frees it from those jarring, ill-favoured discords, whirl are the certain effect of an ungoverned passion. W<" must " put on meekness." This precept we have, Cm iii. 12. "Put on, therefore (as the elect of God, hoi) and beloved,) meekness." It is one of the members i: the new man, which, according to the obligations v.■■: lie under from our baptism, we must put on. P« '< on as an armour, to keep provocation from the heart, and so to defend the vitals. They that have tried it will say it is armour of proof: when you are puttinc on the whole armour of God do not forget this. Po< It on as your attire, as your necessary clothing, "hiTM you cannot go without;" look upon yourself a) unprr, undressed, unblessed without it. Put it on as theli«r; garment, by which you may be known to be the disciples of the meek, and patient, and humble Jesus, and belong to that peaceable family. Put it on as an ornament, as a robe and diadem by which you may be !wth beautified and dignified in the eyes of others. Put >' on as the " elect of God, holy and beloved ;'* becaitt you are so in profession, and that you may appro1'' yourself so in truth and reality. Be clothed with meekness as " the elect of God,"—a chosen people whom God hath set apart from the rest of the world, as ho';'. sanctified to God, sanctified by him. We must "she^ all meekness unto all men,"—all kinds of meek"0^ bearing meekness and forbearing meekness, quatii'vin? meekness and condescending meekness, and fbntivir.? meekness; the meekness that endears our friends and that which reconciles our enemies; the meekness of authority over inferiors, the meekness of obedience to superiors, and the meekness of wisdom towards all. ^f rpntle, «nd peaceable, that all who see us may witness for us that we are the meek of the earth. We must not only be moderate, "but let our moderation be Inown." Wc must shew our meekness not only to the food and gentle, but also to the frownrd, for this K thank-worthy. So exceeding broad is the commanrtDtnt, we must " shew all meekness to ail men." We miut "seek meekness." Zeph. ii. 3, " Seek ye the .'/jrii all ye meek of the earth—seek meekness." Now Im way prescribed for the attainment of meekness is to sai it- Ask it of God, pray for it, it is a grant of the Spirit, it i% giren by the God of ail grace, and to him •« must go for it. The God we address is called the liud of patience and consolation, Horn. xv. 5, and as sufi we must ask him when we come to liim for grace onike us likemiuc! d, i.e., meek and loving one towirdi another. God's people are, and should be, a geuruoii of seekers, that covet the best gifts, aiul make tier court to the best Giver, who never said to the wrestling seed of Jacob, " seek in vain," but hath given us m assurance firm enough for us to build upon, and ritb, enough for us to encourage ourselves with: "Seek ma je shall rind."—Matthew Henry.

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CWiriffii Example How powerful is example!

How Messes and beneficial is good example! If we speak of plate, it extends from house to house, from ullage to nlige, from city to city, from nation to nation, and. by the grace of God, its blessings may cover tie carta as the waters cover the channel of the sea; ifwtf speak of time, it descends from age to age, from ramirr to century, and by the divine blessing, the amp of wisdom may be handed down, and transmitted 'Jrooeh successive eras till time shall be no longer. Tte kght of an individual, of a family, of a community, fearing' God and working righteousness, may shed a ray 'f Messedness on the ends of the earth, and on the most "Want isles of the sea, and may shine on the last of the ifflman race! Oh I were we Christians in deed, and in trots, ©ur example, by a silent and powerful eloquence, wwild convince and confirm others with regard to the t*:i that is in Christ, and would turn many from darkMi* to light, from sin unto holiness. The word of God would sound out from us, as it did from the Thessaloaus, and be heard in distant places; it would run freely, and be glorified from the rising to the setting *"m. But if we are wicked and ungodly, cruel and revmreful, Sabbath-breakers and drunkards, fraudulent and overreaching, having our hearts full of guile, and «ir handss stained with the wages of iniquity and the rains of oppression; in vain shall we compass sea and land to make proselytes to our faith; in vain shall we mingle the fervours of our zeal with the fire of a vertical son, or the frosts of a Polar sky. We might expect to hear from those whom we wished to convert, such L ruruage as this: "Who made thee n judge and a finder among us?" "Physician, cure thyself." Christian, "show me thy faith by thy works," " and then we may hearken more patiently to thy arguments."—Wigiit

IAS.

The blessedness of the Saints above.—How pleasant riil the contemplation be of the divine wisdom 1 when a that glass, that mirror of eternity, we shall have the ively wiew of all that truth, the knowledge whereof aja be any way possible and grateful to our natures I Li ■: in His light, see light! When all those vast treaunes acknowledge, (Col. ii. 3,) which, already, by their iiianee to Christ, saints arc interested in, shall be opend to us; when the tree of knowledge shall be without nelosure; when the pleasure of speculation shall he rithout the toil, and that maxim be eternally antiquated, that increa.«ed knowledge increases sorrow;" when the ?cords of eternity shall be exposed to view, and all the ouns^ls and results of that profaned wisdom looked xto, how will it transport! How grateful to behold

whence the vast frame of nature sprang! What stretched out the heavens, established the earth, sustained all things! What turned the mighty wheels of providence throughout all the successions of time! What ordered and changed times and seasons, chained up devils, restrained the outrages of a tumultuous world, preserved God's little flock! Especially what gave birth to the new creation; what made hearts love God, embrace a Saviour; what it was overcame their own, and made them a willing people in that memorable day! And what do we think of the ravishing aspects of his love? When it shall now be open-faced and have hud aside its veil; when his amiable smiles shall bo chequered with no intermingling frowns; the light of that pleasing countenance be discerned by no intervening cloud; when goodness, which is love issuing into benefaction or doing good; grace, which adds freeness to goodness; mercy, which is grace towards the miserable, shall conspire, in their distinct and variegated appearances, to set off each other, and enhance the pleasure of the admiring soul; when the wonted doubts shall cease, and the difficulty vanish of reconciling fatherly severity with love! When the full sense shall be unfolded to the life of that description of the divine nature, " God is love," and the soul be no longer put to read the love of God in his name, and shall not need to spell it by letters and by syllables, but behold it in his very nature itself, and see how intimately essential it is to the divine being. Now is the proper season for the full exercise and discovery of love. This day has been long expected, and lo! now it is dawned upon the awakening soul; it is now cnlled forth, its senses bound, all its powers inspirited on purpose for love, visions and enjoyments; it is now to take its fill of loves.—Howe.

No ATiddle course in Religion Often do we hear remiss professors strive to choke all forward holiness by commending the golden mean. A cunning discouragement; the devil's sophistry! The mean nj virtue is between two kinds, not between two degrees. U is a mean grace that loves a mean degree of grace; yet this is the staff with which the world heats all that would be better

than themselves. What! will you be singular, walk

alone? Hut were not the apostles singular in their walking, a spectacle to the world? Did not Christ call for this singularity, what do ye more than others? You that are God's peculiar people, mil ye do no peculiar thing? Ye that are separate from the world, will ye keep the world's road? Must the name of a puritan dishearten us in the service of God? St. Paul said in his apology "by that which they call heresy, so worship I the God of my fathers;" and by that which profane ones call puritanism, which is indeed zealous devotion, so let

my heart desire to serve Jesus Christ Old Puritan

Writer.

Prayer Prayer draws down the warming beams of

the Sun of Kighteousness,.—the refreshing showers of the Spirit of Grace, beneath whose genial influence all the spiritual graces, which God's own band has planted, expand in their fullest bloom, and diffuse all around the sweetest fragrance. Prayer, with outstretched arms, fetches from the inexhaustible reservoir above, those rich supplies of the oil of divine grace; fed by which, the Christian lamp of faith will burn with a steady and increasing brightness, till, having guided the believer through the journey of life,—cheered, by its gladdening ray, the gloom of the chamber of death; nnd even darted a bright gleam of heavenly light deep down into that dark valley, through which he must pass to the city of his God, it will there be absorbed in the blaze of light that burns around the throne; for in that city there is no candle nor lamp required, yea, "there is no need of the sun or moon to enlighten it, for the Lamb is the light thereof, and our God its glory !"—White.

SACRED POETRY.

THE POLLOWEUS OF C1IIUST.

The Son of God is gone to war,

A kingly crown to gain;
His blood-red banner streams afar;

Who follows in his train?
Who best can drink his cup of woo,

Triumphant over pain;
WTho boldest bears his cross below,—

He follows in his train.
The martyr first whose eagle-eye

Could pierce beyond the grave;
Who saw his Master in the sky,

And called on Him to save.
Like Him, with pardon on his tongue,

In midst of mortal pain,
He pray'd for them that did the wrong:

Who follows in his train?
A glorious band, the chosen few,

On whom the Spirit came,
Twelve valiant Saints, the truth they knew,

And braved the cross and shame:
They met the tyrant's brandish'd steel,

The lion's gory mane;
They bow'd their necks the death to f<.vl:

Who follows in their train?
A noble army, men and boys,

The matron and the maid,
Around their Saviour's throne rejoice,

In robes of light array'd.
They climb'd the dizzy steep of heaven,

Through peril, toil, and pain:
Oh! God, to us may grace be given,

To follow in their train.

IICEER.

•WORLD IN THE HEART.

The question is not, if our earthly race
Was once enbghtened by a flash of grace;
If we sustained a place on Zion's Hill,
And call'd him Lord,—but if we did his will.
What if the stranger, sick and captive lie,
Naked and hungry, and we pass them by!
Or do but some extorted pittance throw,
To save our credit, not to ease their woe:
Or strangers to the charity whence springs
The liberal heart, devising liberal things;
We, cumber'd ever with our own pursuits,
To others leave the labour and its fruits;
Pleading excuses for the crumb we save,
For want of faith to cast it on the wave.

Shall we go forth with joy to meet our Lord,

Enter his kingdom, reap the full reward?

Can such his good, his faithful servants be?

Bless'd of the Father ?—Read his Word and see.

Jane Taylor.

MISCELLANEOUS.

Herman Francke While the celebrated Francke w;as

minister at Erfurt, he was zealously engaged in the dissemination of scriptural truth. As he was very frequently receiving copies of the Scriptures from Luneburg, bis enemies circulated a report that he was distributing heretical books among the people. The magistrates issued an order that no such books should he brought into the city. Francke did not suppose that this edict was designed to oppose the circulation of the Scrbtures,( and therefore persevered in his holy labour. "xHrec-' tions were then given to stop every package directed to him. A parrel soon after arrived, and Francke was eJkJ 'y-l'orc the nwjjistratw, and asked how be dared

to disobey their orders. The officer, to convict him o' guilt, opened the package; when, to his surprise and confusion, it was found to contain nothing but New Testaments! Francke was, of course, honourably dismissed. The effect of this affair was to make it known through the city that he had the Scriptures to dispose of, and to increase the demand for them a hundred-foiii'.

A Nail in a sure Place.—I think, says Mr Arundel], the British chaplain at Smyrna, there is another part of this chapter (Is-.iiah xxii. 10.) the three last verses. that may be illustrated by a reference to ancient tombs. "I will fasten him as a nail in a sure place; and they shall hang upon him all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons In that day, saith the Lord of Hosts, shall the nail that is fastened in the sure place be removed, and be rut down, and fall; and the burden that was upon it stall be cut off: for the Lord hath spoken it." If tbesm place can be supposed to mean the sepulchre, or lie treasury,—and frequently, as in the sepulchres of tie kings of Jerusalem, and the tombs of the kings of Pergamus, the sepulchres were converted into tr&sire houses,—then the tombs in the island of Milo wiilbei happy illustration, within which 1 have myself seen nails lived all round above the places where the bodies were deposited, and upon these nails were fixed "ressei of small quantity," vases of all forms and sizes.

The Earl of Rochester It is well known tint this

extraordinary man was, for many years of his lite, an avowed infidel, and that a large portion of bis time was spent in ridiculing the Bible. One of his biographers has described him as "a great wit, a great sinnft, awl a great penitent." Even this man was converted by the agency of the Holy Spirit in the use of his Word, Reading the fifty-third of Isaiah, he saw the truth and inspiration of the Scriptures, the Deity of the Messiah, and the value of his atonement as a rock on which sinners may build their hopess of salvation. On that atonement he rested, and died in the humble cipecation of pardoning mercy and heavenly happiness.

A Word in Season The late Rev. Mr Reader, of

Taunton, hnving called one day, in the course of hil pastoral visits, at the house of a friend, affectionately noticed a little girl in the room, about six years of «R, Among other things, he asked her if she knew that sht hnd a bad heart, and opening the Bible, pointed bet tt the passage where the Lord promises to give a new heart! He instructed her to plead this promise in prayer, u{ she would find the Almighty faithful to his promise! About seventeen years after, a lady came to him, to pn» pose herself for communion with the church of »'h<° he was pastor, and how inexpressible was his delicti' when he found that she was the very person with who"when a child, he had so freely conversed on subjects "'■ religion, and that the conversation was blessed to bet conversion. Taking her Bible, she had retired, •» TM advised, pleaded the promise, wept, and prayed; TM the Lord, in answer to her fervent petitions, garebc what she so earnestly desired,—a new heart.

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05 THE WISDOM OP OOD, AS DISPLAYED IN

The Works Of Creation.
By The Rev. David William Gordon,

ifinister of Earhtoun.

Thocgh the principal design of the Word of God is to instruct us in the knowledge of salvation i\v oor Lord Jesus Christ, jet it does not confine our mention to this glorious subject. It declares, thai ail the works of the Most High are great, and "Hill be sought out by such as take pleasure 'ijfrein." And having told us, that "whoso is wise »iD observe these things," it not only presents to •or serious consideration the amazing dispensations of providence, but directs us to the study <t the divine attributes, as these are exhibited in -iternal nature. It directs our thoughts to the fertile valley, to the lofty mountain, to the far re-"unding sea, to the moon as she sheds her silver fcjrjt upon the earth, and to the sun pouring forth 'rom his meridian height, the effulgence of summer day. It speaks of the God of salvation as 1 Kunting the number of the stars, and calling them ail by their names. It speaks of his saints as ■oosidering the heavens, the work of his fingers, ;he moon and the stars which he hath ordained. And it says to us all, "lift up your eyes on high, und behold who hath created these things, that 'ririseth forth their host by number, by the greatness of his might, for that he is strong in power," :ot one faileth. On lifting up our eyes to the heavens, we behold an order, a harmony, an adaption of means to ends, all demonstrating the most perfect wisdom. We see in the magnificence .;'» cloudless night, the planets preserved in their ■wka, and impelled in their course, performing x certain distances, and in certain periods, their ippointed revolutions, without collision, without '•nfusion, without one moment's suspension of heir movements, and without the slightest delation from their respective paths. And then, 'hen "the sun cometh forth from his chamber, (joicing like a strong man to run his race," then ■ made manifest the wisdom of God, in establish« this immense magazine of fire as the centre of (traction to the planets which move regularly round , the source of light and of heat to them all, ui undiminished in respect either of its influence

or of its glory through a long succession of ages. To the earth which we inhabit, the sun is appointed to rule by day, and while the earth's diurnal motion round its own axis produces vicissitude of day and night, so necessary to the preservation both of animal and of vegetable existence, its annual motion round the sun produces the change of seasons, by which we are regularly favoured with the sweetness of spring, the glory of summer, and the riches with which autumn, in its turn, adorns and blesses the year. Were the earth brought nearer to the sun, every living being would perish through excess of heat; were it placed at a greater distance, the same consequence would follow through excess of cold ; so that the precise situation in which it is placed may furnish every one by whom this is considered, with a proof no less of the wisdom than the goodness of the Creator.

But it is not the heavenly bodies alone, it is also in the air, the waters and the dry land, that we are called to contemplate the wisdom of God. Every one knows how essentially necessary is the element of air, to the existence of animal life. There are many, however, who have thought but little of its properties, and it might therefore be edifying for such persons to consider, in the words of a late philosopher, that "the air is so constructed as to support clouds for rain; to afford winds, for health and traffic; to be proper for the breath of animals by its spring, and for causing sound by its motion, and transmitting light by its transparency." Philosophers are unable to explain the cause of its motion, but to this, whatever be the more immediate cause, are to be ascribed, the refreshment afforded to lands which would otherwise be scorched with heat, the prevention or removal of pestilence in various parts of the world, together with the preparation made for sowing the seed in spring, and drying the corn in harvest. Some, on turning their eyes to the ocean, may be surprised at so great a part of the globe being occupied by what seems only a wide waste of water. But how different would be their thoughts of the spacious sea, did they reflect on the discoveries which men of science have made, since they would find, that were the proportion of water less than it is, the earth would be a parched up desert, unfit for the habitation of man. To

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