classify, or minutely and technically to describe the tiny form. And yet he did arrange it in its proper nook. The fittest place was that in which he found it. Thither God had sent it to serve its generation; and there it was performing all the purposes intended, and acting out a part that bore upon the destinies, perhaps, of all the habitable earth. He had an eye for usefulness. He did not, as he often said, understand the reason why doctrine and practice were so often disunited. All doctrine had its bearing upon practice; and every practice rested upon doctrine. He wanted to grow wiser, only that he might become better; and was not satisfied till he could turn every accession of information to account. Whether roaming amidst the ample and glorious fields of nature, or, visiting the homes of destitution and of suffering, he searched out and set in order, principles of knowledge or of action. Every incident, or fact, or observation, was so moulded as to bear upon his own creed or practice; and he looked at it in reference to his Maker and himself. The grand truths of creation, of Providence, and of Revelation were so used as mutually to explain each other. He looked for sermons, and he found them "in stones :" he sought for good, and he discovered it in " every thing." He had an eye to the end. He never for one moment forgot that his chief business was "to glorify God, and to enjoy him for ever." His enquiry was on every occasion, “how does this affect me as an immortal being?" You would never therefore find him in the wake of other philosophers, watching the waves of ocean, simply for the purpose of ascertaining whether one was larger than another, or tasking the powers of his microscope, merely to combat theories he had been nurtured to oppose. He little cared whether flies pinned or glued themselves to the ceiling; or whether men could almost make insects out of stone: he had matters of weightier moment on his hands, and like Bunyan's Pilgrim, he stopped his ears and ran forward. He had an eye for spiritual things: that which is born of the flesh, he knew to be flesh; and he did not, therefore, with his natural eye, attempt to canvass the things that are spiritually discerned. But God had opened the eyes of his understanding; and, he consequently, saw all things in Christ. And in how glorious and transforming a light they all appeared! With what an em phasis of interest was every thing appropriated, since it was now doubly his? Scenes which to those who know nothing of this influence, appear merely to belong to the natural world, were to him steeped in new attractions, and transferred to their respective places in the scheme of reconciling love. All things were his, for he was Christ's, and Christ is God's. WITH ME. How much is expressed in these two little words “with me!”, The poor dying thief asks only to be borne on the heart of Christ66 Lord, remember me!" This was all his salvation and all his desire; and the promise, even of paradise itself, would have seemed poor without it. But to be ever with Him, who in his utter extremity had loved him with an everlasting and inconceivable love; who, when every earthly friend had failed him, and every earthly hope had flown, could hold out to him the hand of sweetest fellowship and tenderest pity-O! who can tell the blessedness and peace that such an intimation must have brought with it! "Thou shalt be with me! You have felt how I can love for one moment only: what if I should extend this joy unspeakable, and full of glory, throughout the ceaseless cycles of the world to come?" OBJECTORS ANSWERED. "How can I," said one of the native heathens, to a missionary abroad, "worship a God whom I cannot see?" "You do not then regard things which are not the objects of sight" "No! how can I, since I cannot see them?" "You cannot see your own mind, yet you know that you have a mind. How do you return home to-day?" "May not the wind then assist you, or may it not be strong enough to upset your boat?" "That is possible !" “Then I see you regard a thing which is invisible; for though you cannot see the wind, you acknowledge that it is very powerful." "The very same objection was urged in another place. It was argued that men cannot worship an invisible being. "That which they worship," it was said, “must be an object of sight." "But are not many invisible things, realities, and worthy of as much regard as things that are seen? What now, if we take a cup of cold water, and put into it a quantity of clean salt. That salt you know will dissolve, become invisible, and the water will be as clear as before. Would you like to drink that water ?" "No!" 66 Why not? it is clear, and looks good." "True, but it will not taste well." "Then I see that you pay some regard to invisible things; and if so, why say that you cannot worship an invisible God?”—Missionary Herald. A SHREWD REPLY. A Mussulman, writes one of the Baptist missionaries in India, who had read our books, and knew they were good, now said he intended to read them always, because they were the word of God." "O then you intend to forsake the religion of your fathers! this is very wrong," said his opponent. The Mussulman answered, " If my father was a thief, that is no reason that I should be one too.". - Ibid. POPISH INTOLERANCE. A King of England, backed by his Roman catholic bench of bishops, once held a public disputation with a poor schoolmaster, to convince him, if possible, that the sacramental bread, after consecration, became flesh. The schoolmaster begged them to put what they said was flesh into a box, along with a mouse, and see whether the mouse would not eat it. But no, no! the Bishops, fearing that the creature would really eat what they called the body of Jesus Christ, would not agree to this; and the king, finding that the poor man was rather more than a match for himself and the bishops in the argument, bluntly told him, that if he persisted in disbelieving that the bread was Christ's body, he was a heretic, and, both by the laws of their church, and the state, he must die. Lambert, for that was his name, replied, that he had argued with them both from reason and Scripture, and they could not disprove what he said; and his conscience would not permit him to tell an untruth, by admitting himself to be wrong, when he thought otherwise. The bishops told him that he had no right to have any conscience in opposition to the judgment of the church; but Lambert thought that the belief of the church would not justify him in giving the honor which was due only to his great Creator, to a piece of bread; and persisting in this opinion, he was soon after burnt in Smithfield.-Macrae's Addresses. CHRIST'S SEPULCHRE. "A new sepulchre, wherein was never man yet laid."-John xix. 41. THE form of the Jewish sepulchre, was very different from ours. The more wealthy persons were accustomed to hew out a cave in a rock, which had first an open space before the entrance, and then on both sides the hollow part or cave, four cubits lower than the open space, which hollow part again had its cavities or niches, some eight, some thirteen, in which the bodies were deposited. Christ's was a new sepulchre, in order that none might have it to say that some one else was buried in his stead, or that He was raised up by the power of some other who had been buried there before Him. PICTET. KNOWLEDGE AND EXPERIENCE. THE informed man knows there is another world, the Christian believes therein; it lies in the understanding of the former, he has an idea of it; the latter has it living in his heart, he has the thing itself. The one can speak of it as a mathematician speaks of the properties of a triangle on which he is thinking; the other lives therein, as his home, which he has certainly and truly found; to one it stands merely as a word of commandment, but which, like dry abstract reasoning, leaves him cold; the other has proved the peculiar life of the word, it has, indeed, become part of his own life; therefore, the one remains diminutive, weak, and disquieted, while the other raises himself up, strong, and full of peace, and says with the apostle, Thanks be unto God, who giveth us the victory, through Jesus Christ our Lord.-Rev. H. Möwes. R. C. 322 POETRY. THE SEA-SIDE ORATORY. (Mark iv. 1.) HERE we need no sabbath bells Rushing tides with music fraught Thus, erewhile our fathers stood Still, to places unconfined, Finds a temple in the soul. DR. COLLYER. REMEMBER NOW THY CREATOR. Oh! let us while our time is young, ere youth's bright days are o'er, The spring-time of our life will pass, youth's sunny moments fly; |