we have a brother or sister before us in the unseen mystic world. And who does not feel the brooding sense of the dread judgment-day mitigated in the reflection, that around us shall be all the millions of our species? So much of this feeling is allowed for consolation; but weakness and sin are his who can derive from it a hope of safety, or any opiate to lull him in yielding, with less reserve, to the current of a common defection. In the same class-must we name it of weakness?—are a thousand fanciful feelings, that sometimes have more influence over the whole man, than the broadest and most palpable dictates of reason and conscience;-to die in winter rather than summer;-to breathe ourselves away behind the midnight curtain and funeral lamp, rather than be disembodied in the unnatural glare of day;-who shall characterize such weaknesses as these? Perhaps it is a part of our ruin, not only that our best feelings have been broken down by sin, but that many have been lost which might have bound us to God through the medium of external nature; that so many are dim on the mystic leaves of the soul, and so transient in glimpses, that we cannot say how much they are of good.

LOVE.

LIKE the up-springing fire, its native sphere is above. Of necessity oft mingled with feelings of less ethereal touch, or borne down by passions dull and earthy, its virtue may appear doubtful or gross of element; but once solemnly enshrined in the soul, like the Vestal fires. it shall never be

out, but shall grow from point to point in measures of ascendency; and, in the darkness of that midnight, when the sound of the Bridegroom cometh on, shall it fill with odorous light the lamps of the wise virgins that haste to meet him. Harassed by sin on earth, it is fear of offending God; surrounded by apostates, it is the zeal of Abdiel; in doubt, it is prayer and trust; in danger, the smile of a happy alternative; it watches against temptations to sleep and indifference, that in the temple it may be reverence and attention of spirit; it is contemplation, and wonder, and praise; and faith in all things, to read in providences and on the sublime monuments of the universe, pledges of His truth who will come and will not tarry, against whose advent "all creatures sigh to be renewed."

THINGS IN WHICH THERE CAN BE NO RI. VALSHIP.

IN petty things there may be an envious rivalship; there is jealousy in the lover that would keep another from the equal regards of his mistress; in the courtier is an equally exclusive spirit with regard to his Sovereign's favour; but in the incalculable consequences of eternity, where every classification of being is under one of two distinctions, extreme happiness, or extreme misery, scarcely can it enter into the heart of a man, to desire an appropriation of Heaven to the exclusion of any his greatest enemy. In modest hope,-in anticipation of a state declared beyond the conception of man, but yet in uncertainty, does the Christian walk in that humility which

testifies of something that his soul desires infinitely. If greater his confidence and the assurance of a glorious reversion; his flowing ame, nity to the feelings of his brethren is, in proportion, above the generous anticipations of the man who, raised to unexpected affluence above his fellows, would almost apologize for his distinction, and be in haste to show himself glad at their measures of success. Every exercise of faith and love, aspiring to a supreme distinction, is to the mortification of self, and a more careful attention to the interests of another. The imitation of God to which this principle necessarily leads, copies not the dignity of an Imperial Sovereign communicating rarely and doubtfully with his implicit vassals; no, nor a proud mercy that will not condescend to be entreated and thanked,-independent of our free will,-overpowering with the sense of a great whole, but communicating not to the consideration of reason the details of its propriety,-nor unfolding its particular application to the lowest wants of our nature,―nor, in pride, requiring any rule of imitation, to extend its conquests or glory; but the wisdom of God in a mercy not less imperial because full of condescension, that indeed waited not for our supplication, but this not in haughtiness; that violates not our moral nor intellectual liberties; that deigns to be judged and approved of; and this wisdom of God not left to be deduced from the argument of his providence; this mercy less found out from a general announcement of his plan, or even a detailed revelation,— than its execution and visible application given in the life of Deity on earth,-indeed a man,that, from our confirmed love, and the perfect

model of his conduct in all relations of life, a higher imitation might be derived; God more glorified in the first impulse of the heart; our rule of purity exact amidst temptations to defilement; and in this visible inculcation of mercy, a uniform principle to be in all God's creation; in the sympathetic reflection of our filial regard, from our Elder Brother to the rest of the wide brotherhood, an incontrovertible law of charity towards all men; and yet again, and not to be despised, the proportion of Christ's condescension to us, reminding us of duty in attention to the happiness of creatures lower in the scale, and which too have the benevolent care of the same God.

TEARS OF JOY.

THE praise of conquerors is a distempered flush of blood, through the pale tears of bereavement; but thine, holy Jesus of Nazareth were triumphs on earth, celebrated by other tears,— the tears of joy.

Who sees not the glory of this character, nor tries to imitate, knows not the best nobility of our nature, seeks not to be truly ennobled,-is mean,-is worthy of condemnation,-is condemned already.

MEDITATIONS.

LORD, I do discover a fallacy, whereby I have long deceived myself. Which is this: I have desired to begin my amendment from my birth

day, or from the first day of the year, or from some eminent festival, that so my repentance might bear some remarkable date. But when those days were come, I have adjourned my amendment to some other time. Thus, whilst I could not agree with myself when to start, I have almost lost the running of the race. I am resolved thus to befool myself no longer. I see no day to to-day, the instant time is always the fittest time. In Nebuchadnezzar's image, the lower the members, the coarser the metal; the farther off the time, the more unfit. To-day is the golden opportunity, to-morrow will be the silver season, next day but the brazen one, and so long, till at last I shall come to the toes of clay, and be turned to dust. Grant therefore that to-day I may hear thy voice. And if this day be obscure in the calendar, and remarkable in itself for nothing else, give me to make it memorable in my soul thereupon, by thy assistance, beginning the reformation of my life.

LORD, when I am to travel, I never use to provide myself till the very time; partly out of laziness, loath to be troubled till needs I must; partly out of pride, as presuming all necessaries for my journey will wait upon me at the instant. (Some say this is scholars' fashion, and it seems by following it I hope to approve myself to be one.) However, it often comes that my journey is finally stopped, through the narrowness of the time to provide for it. Grant, Lord, that my confessed improvidence in temporal, may make me suspect my providence in spiritual matters. Solomon saith, man goeth to his long home. Short preparation will not fit so long a journey. O let me not put