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Where wast thou when this teeming earth
From chaos burst its way?
And hail'd the new-born day?
What, when the embryo speck of life
The miniature of man,
To stretch and swell began :
Say, didst thou warp the fibre woof?
Or mould the sentient brain ?
Or fill the purple vein ?
Didst thou then bid the bounding heart
Its endless toil begin ?
Or weave the silken skin?
Who bids the babe, to catch the breeze,
Expand its panting breast;
The milky rill arrest ?
Or who, with unextinguished love,
The mother's bosom warms, Along the rugged paths of life
To bear it in her arms ?
A God! a God! the wide earth shouts ;
A God! the heavens reply:
Darwin. THE DAISY
Not worlds on worlds in phalanx deep,
Need we to prove a God is here;
Tells of his hand in lines as clear.
And pours the day-spring's living flood;
Could rear the daisy's purple bud ?
Its fringed border nicely spin;
That, set in silver, gleams within ?
O'er hill, and dale, and desert sod;
Good. PHILOSOPHY AND RELIGION. LET Philosophy be the hand-maid of Religion. There is not a star in the heavens, not a flower in the fields, which does not declare the glory of God. To look upon nature, therefore, without any reference to its Author, to admire the work without admiring the Workman, is folly, is stupidity, is atheism. How cold is the heart, and how dull the understanding of the man who, contemplating the magnificent spectacle of the heavens, feels no pious emotions arising in his breast, and is completely absorbed in his speculations of science. He is not to be envied, although the voice of fame should pronounce him to be the first of philosophers, who
sees nothing in the universe but matter and mo. tion; and having pointed out, perhaps more successfully than others, its constitution and laws, still refuses to acknowledge an intelligent Agent, who made and governs it. Alas! that, in this enlight. ened age, there should be any to whom the severe but well-founded remark of an inspired writer, concerning the sages of antiquity, may be with too much justice applied : “ Professing themselves to be wise, they became fools.”
DESIGN A PROOF OF DEITY. WHEN we examine a watch, or other piece of machinery, we instantly perceive marks of design. The arrangement of its several parts, and the adaptation of its movements to one result, show it to be a contrivance ; nor do we ever imagine the faculty of contriving to be in the watch itself, but in a separate agent. If we turn from art to nature, we behold a vast magazine of contrivances ; we see innumerable objects replete with the most exquisite design. The human eye, for example, is formed with admirable skill for the purpose of sight-the ear for the function of hearing. As, in the productions of art, we never think of ascribing the power of contrivance to the machine itself, so we are certain the skill displayed in the human structure is not a property of man, since he is very imperfectly acquainted with his own formation. If there be an inseparable relation betwixt the ideas of a contrivance and a contriver, and it be evident, in regard to the human structure, the designing agent is not man himself, there must
undeniably be some separate invisible Being who is his former. This great Being we mean to indicate by the appellation of Deity.
Such are the proofs of the existence of that great and glorious Being whom we denominate God; and it is not presumption to say, it is impossible to find another truth, in the whole compass of morals, which, according to the justest laws of reasoning, admits of such strict and rigorous demonstration.
ATHEISM IS IRRATIONAL. The intelligence requisite for a rational denial of a God involves the very attributes of divinity; for unless the atheist is omnipresent-unless he is at this moment in every place in the universe, he cannot know but there may be in some place manifestations of a Deity, by which even he would be overpowered. If he does not know absolutely every agent in the universe, the one that he does not know may be God. If he is not himself the chief agent in the universe, and does not know what is so, that which is so may be God. If he is not in absolute possession of all the propositions that constitute universal truth, the one which he wants may be, that there is a God. If he cannot with certainty assign the cause of all that he perceives to exist, that cause may be God. If he does not know every thing that has been done in the immeasurable ages that are past, some things may have been done by a God. Thus, unless he knows all things, that is, precludes another Deity by being one himself, he cannot know that the Being whose existence he rejects does not exist.
REDEMPTION BY JESUS CHRIST.
How desirable would it be to regain the blessings originally bestowed on Man. This is rendered possible through the interposition of Christ.
The paradisaical state has been an object of high estimation to all men. Our first parents were wise, virtuous, and happy. They were at peace with God; enjoyed his presence; and received, continually, communications of his favour. They were companions of angels; and shared their conversa. tion, their friendship, and their joys. Alike were they free from pain, sickness, sorrow, and death; safe from fear and hatred, injustice and cruelty ; and superior to meanness, sloth, intemperance, and pollution. They were also immortal; were destined to dwell in a perpetual Eden; were surrounded always by beauty, life, and fragrance; and were employed only in knowing, loving, and enjoying. To regain all these things, would indeed be a consummation, devoutly to be wished.
Christ formed our first parents, endued them with unspotted holiness; and invested them with immortal life. Christ planted Eden for their possession; and placed them in the enjoyment of all its felicity. Christ gave them the dominion of this lower world; and entitled them to the company of the heavenly host. All these blessings, they lost by their apostacy; and, with their apostacy, the