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crowd upon our vision. In the visible heavens above us on the earth beneath, and around us on every side, we have the most indubitable and convincing proofs of his beneficence. If we survey the different orders of animated beings—their nature and circumstances—their orders and usefulness, the goodness of the Deity is more apparent still; “These wait all upon Thee, that thou mayest give them their meat in due season.” But especially, if we contemplate our own species, we trace his goodness. Goodness, in calling us into existence; in placing us so high in the scale of being ; in preserving our lives, and supplying our wants; in giving us all things richly to enjoy.” If we review the past, and trace the way in which God has led us, shall we not feel compelled in gratitude and in justice too, to acknowledge, “Goodness and mercy have followed us all the days of our lives ?" But while “God is good to all, and his tender mercies are over all his works,” there is one expression of his love which infinitely transcends all the rest; and this is so great, that no combination of language can describe its magnitude; so glorious, that, like the orb of day, it can only be seen in its own light.—“God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." —Robert Newton.

THE UNIVERSAL PARENT.
WHEN my breast labours with oppressive care,
And o’er my cheek descends the falling tear,
While all my warring passions are at strife,
Oh, let me listen to the Word of Life!

Raptures, deep-felt, his doctrine did impart,
And thus he raised from earth the drooping heart.

Think not, when all your scanty stores afford
Is spread, at once, upon the sparing board :
Think not, when worn the homely robe appears,
While on the roof the howling tempest bea rs;
What farther shall this feeble life sustain,
And what shall clothe these shivering limbs a gain,
Say, does not life its nourishment exceed ?
And the frail body its investing weed?
Behold, and look away your low despair
See the light tenants of the barren air :
To them nor stores nor granaries belong;
Nought but the woodland and the pleasing song ;
Yet your kind heavenly Father bends his eye
On the least wing that flits along the sky.
To Him they sing when spring renews the plain,
To Him they cry in winter's pinching reign :
Nor is their music nor their plaint in vain;
He hears the gay and the distressful call,
And, with unsparing bounty, feeds them all.
Observe the rising lilies' snowy grace,
Observe the various vegetable race;
They neither toil nor spin, but careless grow,
Yet see how warm they blush, how bright they glow!
What regal vestments can with them compare;
What king so shining, or what queen so fair?
If ceaseless thus the fowls of heaven he feeds,
If o'er the fields such lucid robes he spreads,
Will he not care for you, ye faithless ? say!
Is he unwise, or are ye less than they? Thomson.

THE HOLINESS OF GOD. “Who is like unto the Lord our God, glorious in Holiness!” While in the delineations of the character of Jehovah, the sacred writers speak of the Omniscience of his eye-the Omnipotence of his arm-the Love of his heart-they exhibit

Holiness as his glory and his beauty--that which renders the blessed God the object of admiration, reverence, and love-that which calls forth the loftiest ascriptions of praise from all the pure in heart, both on earth and in heaven

And does not the Holiness of God give a character and a lustre to every other attribute of his nature ? “Holy and reverend is his name," and his name includes all the perfections which compose his character. Were they not all distinguished and adorned by the quality of Holiness, he who sways the sceptre of the universe might be the object of dread, but could not be the object of love, or of confidence. Nay, it would be scarcely too much to assert, that such a Being might become the scourge and terror of the creation. Without Holiness, power might degenerate into tyranny, wisdom into subtlety, patience into connivance at sin, mercy into a partial fondness, and justice into vindictive severity. But it is the beauty and the glory of the divine character, that every attribute is in strict and intimate alliance with the perfection of Holiness.

So great is the glory of the divine Holiness, that it gives a species of sanctity to every thing to which it bears relation. Because heaven is the habitation of the Holy God, it is called his Holy heaven; because the temple was the place where he graciously afforded the indications of his presence, it was called his Holy temple; the very ground on which Jehovah condescended to admit Moses to an audience, was called Holy ground; the mountain on which the Saviour was transfigured, was called the Holy mount; the day set apart for divine worship, is called a Holy day; and, in a far

higher sense, are the people of God called a Holy people; and while honoured with this designation, they are required, as he who hath called them is holy, to be holy in all manner of conversation.

H. F. Burder.

OMNISCIENCE AND OMNIPRESENCE.

THERE is no place in heaven above, or on earth beneath, from whence God is excluded ;- in the deepest vale, as well as on the mountain top; in subterraneous caverns, as well as open plains; when surrounded by the darkness of midnight, as well as the splendour of noon-day, he is around us, and knows us;—if we could transport ourselves with the rapidity of lightning from our present local habitation, to the extreme verge of the habitable globe, we should not be able to light on a single spot, and take our stand and say, here, His eye shall not see us ; here, His ear shall not hear us ; here, His justice cannot overtake us; here, His grace cannot save us. And if we could leave this diurnal sphere, and ascend up to heaven, we should see him in all the uncreated majesty of his being ;

-and could we descend to hell, we should behold him in all the terrors of his vengeance. But while his presence is diffused through every part of the visible and invisible creation, it is sometimes more expressly manifested in particular places, and at appointed seasons. In heaven he draws aside the veil of concealment, and exhibits before its inhabitants all the uncreated beauties of his nature. They see God; they see him as he is, with his unveiled face. What a sight! What tongue can describe it? What hand can sketch it? What

imagination conceive it? What sublime and awful impressions must it produce? What an ecstasy of bliss! What a fulness of delight! And has he not said, “In all places where I record my name, I will come unto thee, and I will bless thee.”

East. THE WISDOM OF GOD. The distance at which the heavenly bodies, particularly the sun, are placed from the earth, is a manifest evidence of Divine Wisdom. If the sun were much nearer us than he is at present, the earth, as now constituted, would be wasted and parched with excessive heat; the waters would be turned into vapour, and the rivers, seas, and oceans, would soon disappear, leaving nothing behind them but frightful barren dells and gloomy caverns ; vegetation would completely cease, and the tribes of animated nature languish and die. On the other hand, were the sun much further distant than he now is, or were his bulk, or the influence of his rays, diminished one half of what it now is, the land and the ocean would soon become one frozen mass, and universal desolation and sterility would overspread the fair face of nature, and instead of a pleasant and comfortable abode, our globe would become a frightful desert, a state of misery and perpetual punishment. But herein is the Wisdom of God displayed, that he has formed the sun of such a determinate size, and placed it at such a convenient distance, as not to annoy, but to refresh and cheer us, and to enliven the soil with its genial influence; so that we plainly perceive, to use the language of the prophet, that “He hath established the world by his wisdom, and stretched out the heavens by his understanding.”—Dr. Dick.

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