impiety sow in it the seeds of reluctance and contradiction to the wisdom, will, and unalterable decrees of the Almighty. So that when wiser people come to try their skill, they find their unhappy soul so bedaubed with these odious, hideous figures, that there is little room left for fairer and better impressions. Here is laid the groundwork of an erroneous judgment, and wrong understanding; and amongst other mischiefs that have here their beginning, are those very grievous ones of a timorous and superstitious spirit, apt to give credit to the luckiness or unluckiness of certain days, and to a thousand ominous whimsies and conceits, which as they are the unhappy offspring of weakness and ignorance, so are they the never enough to be detested parents of grief and misery, to those who are weak and wretched enough to be deluded by them. All these deplorable follies proceed from wrong and unworthy apprehensions of God's providence, in his care of man, and government of the world. For no reasonable creature can ever imagine that the all-wise God should inspire owls and ravens to hoot out the elegies of dying men; that he should have ordained a fatality in number, and inflicted punishment without an offence; and that the being one of a fatal number at a table, should, though contrary to no command, be a crime not to be expiated but by death! That even dogs, spiders, and candles, should have a foreknowledge of man's destiny! That certain days are unlucky, as if the good and virtuous were not, at all times and in all places, and in all numbers too, assured of the protection of the infinitely merciful God!

MORNING MEDITATION.

As soon as we awake, our hearts should be in heaven. We should leave our hearts with God over night, that we may find them with God in the morning. We owe God the first fruit of our reason, before we think of other things-for every day is but the lesser circle of our lives. We should begin with God, before earthly things encroach upon us, and season our hearts with the thoughts of his holy presence.-That is the means to make the fear of God abide upon us all the day afterand thus to exercise our reason again upon Him, as some recompense for those hours spent in sleep, wherein we showed no act of thankfulness to Him.

PRACTICAL FAITH.

THE late king of Sweden was, as it seems, under great impressions of spiritual religion, some time before his death. A peasant being once, on a particular occasion, admitted to his presence, the king, knowing him to be a person of singular piety, asked him, "What he took to be the true nature of faith?" The peasant entered deeply into the subject, and much to the king's comfort and satisfaction. The king, at last, on his deathbed, had a return of his doubts and fears as to the safety of his soul; and still the same question was perpetually in his mouth, to those about him: "What is real faith?" His attendants advised him to send for the archbishop of Upsal; who, coming to the king's bed-side, began, in a learned, logical manner, to enter into the scholastic definition of faith. The prelate's disquisition lasted

an hour. When he had done, the king said with much energy, "All this is ingenious; but not comfortable: it is not what I want. Nothing, after all, but the farmer's faith, will do for me.'

SALVATION FREE.

It is this wherein the doctrine of salvation is mainly comfortable, that it is free. 'Ye are saved by grace.' It is true God requires faith, it is through faith,' but he that requires that gives it too: That is not of yourselves, it is the gift of God.' It is wonderful grace to save upon believing; believe in Jesus for salvation and live accordingly, and it is done; there is no more required to thy pardon, but that thou receive it by faith. But truly nature cannot do this; it is as impossible for us of ourselves to believe as to do. This then, is that which makes it all grace, from beginning to end, that God not only saves upon believing, but gives believing itself. Christ is called not only the Author and Finisher of our salvation, but even of our faith.' As the free love and grace of God appointed the means and way of our peace, and offered it; so the same grace applies it, and makes it ours, and gives grace to apprehend it.

CHRIST IS HOLINESS.

CHRIST is to us not only as a perfect pattern, but as a powerful principle. It is really the Spirit of Christ in a believer that crucifies the world and purges out sin, and forms the soul to his likeness. It is impossible to be holy, not being in him; and being truly in him, it is as impossible not to be holy.

AFFLICTION.

"O affliction! when sent to instruct, thou becomest a deep and faithful casuist! Of many past transactions and present habits, I said, 'It is nothing' or, 'It is settled.' Thou bringest the book again before me. What errors in the account ! What blindness in the adjustment! Poor bankrupt! I said I was 'rich and increased in goods; and behold I am miserable and poor, and blind and naked.' Who is the man, that in health and spirits abounds in his own sense, and in self-satisfaction? He may perhaps live to learn that his God can make an affliction present such views in one day, as a whole life of contemplation and study would never have afforded. I now feel capable of instructing myself in former periods, as if I were talking to a giddy child. I feel ready to seize the arm of the silly wanderer on this and on that occasion, as one without a monitor or guide, and of saving it from its mad projects, and impoverishing habits. Who can estimate the value of such a monitor? But had I none? Ah how superior a one had I at all times to what I could now prove! O, slighted Bible! I feel-I feel that every deviation from the right way, every foolish and wicked thing which I have said or done, has been owing to a disregard of thy counsel; every misery and mischief into which I have fallen, has been through a neglect of thy warning! How true is that saying in my own experience, 'O that thou hadst hearkened unto me, then had thy peace been like a river!' What peace would now remain were it not for the Gospel? The ignorance and unbelief of the multitude may cause them to pass it as a barren rock; I, like a travel

ler overtaken by a storm, am glad to flee to it, and be safe; and entering in, I find honey, one drop of which exceeds the world's highest enjoyments. I feel this is the grand secret for obtaining peace in a world of sin and sorrow. When the heart turns away from the confusions and disturbances to which it is continually exposed, and taking wings flies to the bosom of God; when the voice of Christ walking in the night on the troubled waters, is heard, 'It is I, be not afraid; this is peace. And this too is his own direction for obtaining it, ‘In the world ye shall have tribulation; but, in me ye shall have peace. Be of good cheer; I have overcome the world.'"

DARK FROM EXCESS OF LIGHT.

“You teach,” said the Emperor Trajan to Rabbi Joshua," that your God is everywhere, and boast that he resides among your nation: I should like to see him." "God's presence is indeed everywhere," replied Joshua, "but he cannot be seen : no mortal eye can behold his glory." The emperor insisted. Well," said Joshua, "suppose we try to look first at some of his ambassadors ?" The emperor consented. The Rabbi took him in the open air at noonday, and bid him look at the sun in its meridian splendour. "I cannot," said Trajan, "the light dazzles me." "Thou art un

66

able," said Joshua, "to endure the light of one of his creatures, and canst thou expect to behold the resplendent glory of the Creator? Would not such a sight annihilate you?"