And who then is willing to consecrate his service this day unto the LORD? Then the chief of the fathers and princes of the tribes of Israel, and the captains of thousands and of hundreds, with the rulers of the king's work, offered willingly, and gave for the service of the house of God, of gold five thousand talents and ten thousand drams, and of silver ten thousand talents, and of brass eighteen thousand talents, and one hundred thousand talents of iron." 1 Chron. xxix, 3-7.

Eight thousand talents of gold, thus given additionally by the king and his nobles, as above, would anount to 40,606,250. and seventeen thousand talents of silver at the price above stated would amount to 6,011,0586. 6s. 8d.; and the whole sums thus contri buted amounted to 907,787,1006. !!

THE REMOVAL OF GREAT AND GOOD MEN. ADAMANTINE indeed must be the heart and sensibilities of those, who are unaffected by the recent removal of so many distinguished men. Verily, death has achieved a mighty victory, in taking so many "to the house appointed for all living:" death has taken from our hemisphere, men of high moral worth, of splendid intellectual attainments, and of unfeigned piety. Who that has listened to the glowing eloquence, and observer the unassuming and childlike piety of Robert Hall, but has felt he was treading on holy ground, when the man of God "reasoned on righteousness, temperance, and judgment to come?" Who that is familiar with the practical lessons, and moral and religious sentiments of Wilberforce and Hannah More, has not found in his heart a response to their powerful appeals? I may add, also, the names of Adam Clarke, Rowland Hill, Thorpe, Watson, Winter, Wood, and others-names associated with whatever is sublime, honourable, lovely, and praiseworthy.

Far be it from me merely to eulogize the dead: I would look at them as their characters set forth the gospel of Jesus Christ, as the lustre of his imitable perfections shone in them, and as the Holy Ghost developed his graces and operations.

1. Their removal is loss to others, but gain to themselves.

They have occasioned a wide breach in the world, and especially in the church. Hundreds of thousands will mourn because of them, in whose esteem their names are sacred and their memory is blessed. But the living feel the loss; to them, "death is gain." Here they partook of common frailties, and suffered the lot of all men; now they have reached the haven of eternal blessedness. Here they appeared in rags; now they are clothed in robes of unfading beauty. Here they were mortal and corruptible; now they are immortal and incorruptible. Here they were afflicted and cast down; now they chant the endless praises of their exalted Head. O happy spirits! "God hath wiped away all tears." Now you breathe a purer atmosphere. Now you enjoy a nobler s'ate of being. "Having been faithful over a few things, God hath made you rulers over many things."

2. They furnish an illustration of the divine character of Christianity.

It has long been the boast of sceptical writers, that superiority of intellect was on their side, and that where rare abilities have been found among Christian writers, they have been interested men. Without referring to past ages or to present times, I maintain, there are names mentioned above, which fully refute this infidel chimera. What but pure motives and honest conviction, could prompt such men as Robert Hall, William Wilberforce, Rowland Hill, and that dis

tinguished female, Hannah More, to consecrate their talents to the despised Nazarene ?

The original genius and transcendant powers of Hall would have rendered him popular in any sphere of life, whether of polities or literature. The rank of Rowland Hill, the peculiar cast and playfulness of his genius, qualified him for a very different sphere from that in which he moved, he might have shone as a courtier and distinguished wit. And surely the most captious of them cannot attribute other than disinterested motives to the names of Wilberforce and Hannah More. O ye disciples of the neek and lowly Jesus, ye young Christians especially, allow one of your num ber to implore of you, if at any time ye grow sceptical in your minds, to weigh the matter well. Surely what these lofty spirits deemed worthy of their choice, is worthy of our calm and dispassionate inquiry. In their esteem, Jesus Christ was altogether lovely. They were not ashamed of his cross; to them his service was perfect freedom. No prospects of sublunary joy could compensate for the absence of his favour and blessing. They fully embraced the realities of his divine mission. His promises upheld them under the most trying circumstances; and the prospect of eternal glory sustained their souls, when the soul could no longer sustain the body.

3. God prolonged their lives, until they were emi. nently useful.

The procedure of the Supreme Being is at all times connected with his sovereignty and wisdom: though mortal eye and finite capacity are frequently unable to trace its equity. "Clouds and darkness are round about him righteousness and judgment are the habitation of his throne." When he removes youthful disciples of talent, zeal, and promising usefulness, to a prenature grave, his sovereignty and wisdom harmonize. But when he lengthens out their being, it is profitable and advantageous for the church. Thus it was with these fathers in Israel whose departure we are now contemplating; all of them were eminently useful, and some of them spared to far advanced years. Who can tell of the good effected through their instrumentality? Who can tell their influence in the extended circles in which they moved? They advocated the cause of humanity, they promoted the best interests of the oppressed, and made a bold stand for primitive and genuine Christianity, where luxury, vice, neutrality, and scepticism, prevailed to a fearful extent. They despised the trappings of fashion and aristocratic dignity, and chose rather" the permanent joys of religion. They advocated with eloquence and zeal the heaven-born principles of liberty and toleration, when assailed by bigotry and intolerance; and their graphic illustrations of theological truth, and laborious biblical criticisms, are imperishable as the language in which they wrote.

But the good effected by the Holy Ghost through their instrumentality, cannot be unfolded by the annals of the biographer. The hearts and consciences of living men, the records of futurity, can alone_adequately develop their eminent usefulness. They have obtained bloodless victories over "the world, the flesh, and the devil;" they have effected in the hearts of men a moral revolution; where sin and darkness had domination, Christ has swayed his peaceful sceptre. O what honour conferred on mortals, to be the means of saving immortal souls, to rescue man from outer darkness, and from irretrievable perdition! What is the wreath of fame compared to this? What are the dying laurels of the hero, compared to the salvation of a soul?

4. All men die, "Jesus Christ is the same yesterday, to-day, and for ever."

Solomon says, "To the righteous and the wicked it

happeneth alike;" but, says a greater than Solomon, "am he that liveth, and was dead; and behold I am alive for evermore." The channels may be directed in a new course, but the fountain-head is the same. Christians, who have been the ornament and delight of their own circle, are taken from our world, but "Jesus Christ is the same." Ministers, who have been the joy of their congregations and churches, are called away, but "Jesus Christ is the same." He is the head of the church, controls all things, and his resources are inexhaustible. In his own good time, others will be raised up to accomplish his purposes, and to advance the interests of his everlasting kingdom.

Blessed Saviour! "Ride forth conquering and to conquer," subdue the nations to thyself, hasten the latter-day glory; and may every fabric of superstition, vice, error, and bigotry, be levelled to the ground, and on its ruins may there be established thy everlasting kingdom! City Road.

PROLEPSIS.

Sunday School Lectures.

LECTURE X.

AND FORGIVE US OUR TRESPASSES, AS WE FORGIVE THEM THAT TRESPASS AGAINST US.

This is a very remarkable passage of the Lord's prayer. We are here taught to pray, that God would forgive us our sins, as we forgive our friends and neighbours their offences against ourselves: as if it were of no avail to pray to God to forgive us our manifold sins, until we had forgiven others their offences against ourselves. And indeed, if we do not forgive the faults of others freely, how can we utter this prayer? for we ask God to forgive us, as, in the same manner as, in the same degree as, we forgive others; if then we do not freely forgive others their sins, and yet utter this prayer to our God, we are surely bringing upon ourselves condemnation; in other words, praying God not to forgive us our sins.

What is the meaning of the word "trespasses?”Offences.

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What do we ask for, when we utter this petition? We ask God to forgive us our sins, in the same manner as we forgive others their offences towards ourselves. Many are the important points which this portion of our Lord's prayer presents to our minds. 1st. It speaks of sin, or "trespasses." "Sin," St. Paul tells us, "is the transgression of the law,' or the disobeying of God's commandments; and the law, or these commandments, Christ has briefly summed up, "Thou shalt love the Lord thy God, with all thy heart, and with all thy mind," and Thou shalt love thy neighbour as thyself." But an apostle, inspired by the Holy Spirit, has summed the law up in one word, for he has declared that "love is the fulfilling of the law:" "Love" then is the word, in which the whole of God's commandments are comprised. Whatsoever, then, we do, that is contrary to Christian love or charity, is sin. "God so loved us, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." If God has so loved us, would it not be a great sin against love on our parts, not to do what he commands us? Are we, then, not guilty of vile ingratitude? How often have we offended! God has said, "Thou shalt love thy neighbour as thyself," and "Thou shalt love me with all thy heart." How often have we broken these two commandments of God! How often have we loved the world, ourselves, and worldly pleasures, better than our God, better than our neighbour, better than heaven!

Even to such a degree have we often loved them, as to risk our immortal souls on the brink of everlasting fire!

What is sin?"The transgression of the law." In what word has St. Paul summed up the whole law?" Love."

Is, then, whatsoever is contrary to love or Christian charity sin?—Yes.

How has God loved us?-So as to give his Son. How have we regarded God's commandments? — We have broken them.

What do we deserve for having thus sinned? — We have deserved God's anger.

2dly. We may notice that our Saviour speaks of forgiveness God is love; "He willeth not the death of a sinner, but rather that he should be converted and live." God is provoked every day, yet his mercy endureth for ever; surely God is love: he has shown us that he is love, by Christ's death. Who would have given his only Son to die for us, but a God full of love and tender mercy? We may see that God is love, in his dealings with men, with the Israelites of old, with our first parents, when they sinned in the garden of Eden. We may see that God is love in his dealings with ourselves, that he has not already destroyed us, that we are yet alive, such great sinners, enjoying all the necessaries and comforts of life, living in a land flowing with milk and honey, with the hope of a bright home beyond the skies, where all tears and sorrows shall be wiped away. Surely there is forgiveness with God, and by that forgiveness God does show himself to be love. What is God?-God is love.

How has God shown himself to be love?-By giving Christ his Son to die for us, and by his daily mercies towards us.

What are God's great mercies towards us? --That we are not now in a state of torment, but that we have the hope of everlasting happiness.

3dly. There is the spirit in which we ought to pray mentioned.

We must come in the spirit of love and charity to God; we must have love in our hearts towards one another; we must come in love, to the throne of the God of love. This prayer Christ evidently framed only for true worshippers, only for those who had a right spirit renewed in thein. Hatred and malice are the fruits of the natural heart; love is only the fruit of the Spirit working in the renewed heart. How well God's word agrees: David says, "If I regard iniquity in my heart, the Lord will not hear me ;" and do we not find here a similar declaration? And with what power of language is that precept here inculcated, "Thou shalt love thy neigbour as thyself."

In what spirit must we pray to God? — In a spirit of love towards all men.

For whom did Christ frame this prayer? - For true worshippers, for those who worship the Father in spirit aud in truth.

What are the fruits of the natural heart? — Hatred, malice, bitterness, evil speaking.

What are the fruits of the renewed heart?- Love, and joy, and peace, by the Holy Ghost.

With what two other precepts does this portion of the Lord's prayer more particularly agree?" Thou shalt love thy neighbour as thyself," and, "If I regard iniquity in my heart, the Lord will not hear me."

4thly. How are all to obtain the spirit of love. It is not natural to us; "love is of God," and not of man; it is not to be obtained by riches, nor by any self-righteous deeds, whether of giving money to the poor (by some called charity, but in too many instances it is self-love), or of penance, or by any such ineffectual and foolish means. But God's word tells us the way: "Ask, and

ye shall receive; seek, and ye shall find; knock, and it shall be opened." "Whatsoever ye shall ask the Father in my name," says Christ, "that will he give you." If then we wish to have that love in our hearts which is of God, we must ask him for it through the merit of Christ Jesus.

How may we obtain true charity? - By prayer.
Teacher. Ask, then, that your joy may be full.

DEPRAVITY OF THE BRITISH METROPOLIS. THE following statement relative to the mass of depravity in the British metropolis, will surely plead for Christian Instruction Societies.

"The General Annual Report of His Majesty's Justices of the Peace for the County of Middlesex," for 1832, states, that "TWELVE THOUSAND FIVE HUNDRED AND FORTY-THREE offenders have been lodged in the House of Correction during the twelve months last past."

This, however, is but a small portion of our metropolitan offenders. "The condition of the culprits in this House of Correction," say the justices, "differs in many respects from that of other prisoners. Numbers of them are reared from their cradle without education, corrupted by the wickedness of their parents at home, and contaminated by the evil example of their companions abroad, and all of them surrounded with the many ensuaring temptations of the metropolis. Profligate foreigners, provincial transgressors, infidels speculative and practical, sensualists and prodigals of every kind, fly to this great city: without character as to morality, idle, poor, and friendless, they shelter themselves unobserved for a while, but eventually increase the mass of iniquity in our crowded prisons. Once imprisoned, their return to virtuous society becomes exceedingly difficult. Every avenue is closed against them, and every door shut. To those who knew them in better circumstances they apply in vain for employment, or assistance of any kind. They are now without what is called character, and strangers regard them not; they are become the children of necessity; they cannot by their own exertions extricate themselves out of their difficulties, and though liberated from prison, they have neither the opportunity nor the means of obtaining subsistence, except by begging, depredation, theft, or plunder. Were a moral classification attempted, the whole might be comprehended under three heads. First, the aban

doned, whose passions being violent, and strengthened by indulgence, have led them from bad to worse: they have lost all self-respect, boast of their iniquity, rejoice in doing mischief, and are become reckless. Second, the incipient criminal, the dupe of another; or having, through ignorance, inconsideration, the force of temptation, or the pressure of necessity, fallen under the rebuke of the law; and would endure any labour, and undergo any privation, to regain his station in society. Third, the poor and destitute, who are objects of pity and compassion; many of them orphans, without a friend to appreciate their worth; moral, honest, industrious, and sober, in general, they are ready for any service that would afford them a maintenance at home or abroad. Such is the congregation the chaplain has to teach; and he attempts to meet their intellectual and spiritual wants in the six following ways, by preaching, exposition, exhortation, lecturing, catechizing, and schooling."

These several methods are explained in the Report, in a manner that reflects credit on the chaplain; and while every one must sympathize with him in his arduous duties, every Christian will sincerely pray for his

success.

"In conclusion," it is said, "if one thing gives the chaplain more pain than another, in his efforts to save from ruin, it is with respect to female convicts; when they (being chaste) leave a prison, and have no friends at hand to protect them, they shortly return to prison in another character, having no other resource but to throw themselves into that vast mass of prostitution, which is growing to an amount so enormous, and infecting the population of this great city with a moral pollution so extensive, as to paralyze, and almost to destroy, its mightiest counteracting energies."

EXPLANATION OF ROM. XII, 3—5.

(In answer to a Correspondent.)

Dr. Doddridge's translation and paraphrase will probably explain to the satisfaction of "JOSEPH" the text he proposes. He will compare it with the authorized text, and remark, that the words in Italics constitute the new translation, and those in the Roman type the Doctor's paraphrase.

"And I particularly say, and give it in charge, according to that grace which is given to me as an inspired apostle, to every one that is among you, as if personally named, to take the greatest heed that he be not exalted into spiritual pride by the gifts and privileges which God hath conferred upon you. I charge each not to arrogate [to himself] above what he ought to think, but to think of himself with modesty, sobriety, and humility; according to the measure of that faith, and in correspon dent proportion to those gifts, which God hath distributed to every man among you. And surely when you consider it is God who hath given all, there will appear little reason to magnify yourselves on any distinguishing share of his bounty which any one may have received. Especially when you remember, that this distribution is made, not only or chiefly for your own sake, but out of regard to the good of the whole: For as in one body we have many members, but all the members have not the same use, but each its proper function and service appointed by the wise Former and gracious Preserver of the whole; so we, though many, are one body in Christ, and every one members of each other: we should therefor endeavour each of us to know his own place and condition, and mutually to make our various capacities as serviceable as we can."

USES OF CONVERSATION.

"Good sense will stagnate: thoughts shut up want air,
And spoil, like bales unopen'd to the sun.
Thought in the mine may come forth gold or dross;
When coin'd in word, we know its real worth.
Had thought been all, sweet speech had been denied.
'Tis converse qualifies for solitude,
As exercise for salutary rest."
YOUNG.

CHRISTIANS do not make conversation a theatre for dispute or display: they consider it as a reciprocation of benignity-a desire to draw out the talents of those who with more merit have less pretensions. An interchange of sentiments between intellectual and highlyprincipled persons confers both pleasure and benefit. To make it at once pleasant and profitable, there must be an accordance of principle, if not of opinion. The conversation will frequently have a tincture of religion, though the topic under discussion may not be religious. Topics purely secular are susceptible of this spirit, and in pious and discreet hands will be treated in a way to promote religion without the appearance of intruding it.

SCRIPTURE GAZETTEER.

(Continued from p. 302.)

CARMEL (vineyard of God), a city in the tribe of Judah, situated on the mountain of the same name, in the southern part of Palestine, where Nabal the Carmelite, Abigail's husband, dwelt. Josh. xv, 55.

CARMEL, MOUNT, situated to the south of Ptolemais, and the north of Dora, upon the Mediterranean. At the foot of this mountain, on the north side, runs the brook Kishon, and a little farther the river Beleus. On the side next the sea, there is a cave shown, where some suppose the prophet Elijah desired Ahab to bring Baal's false prophets, when fire descended from heaven upon the burnt sacrifice which he had prepared there. 1 Kings xviii.

CENCHREA (millet), a sea-port town belonging to Corinth, in the Archipelago. This town, which was at some distance from Corinth, was, notwithstanding, looked upon as a kind of suburb to the city. St. Paul, being ready to embark in order to go to Jerusalem, had his hair cut off here, in compliance with a vow he had made.

CHALDEA (as demons), a country of Asia, known in the most ancient times by the names of Shinar, Shinaar, &c.; it lies between thirty and thirty-five degrees of north latitude, and was bounded, according to Ptolemy, on the north by Mesopotamia, on the east by the Tigris, on the west by Arabia Deserta, and on the south by the Persian Gulf and part of Arabia Felix. The metropolis of Chaldea was Babylon, whence the country more immediately in the neighbourhood of this city was generally, by profane writers, termed Babylonia. The name of Chaldea is nowhere to be met with in the Hebrew text, the word being Chasdim, whence Josephus thinks the name of Chaldea was derived; and Dr. Wells is of opinion, that it was taken from Chesed, one of the sons of Nahor, Abraham's brother. The Chaldeans were much famed for their knowledge in astronomy, and their skill in the several branches of mathematics and geometry. See our account of Babylon, p. 129, and also p. 222.

CHERITH (cutting), a brook beyond Jordan, that falls into this river below Bethshan. Near this brook, and in the valley through which it runs, the prophet Elijah lay concealed for some time, to avoid the persecution of Jezebel; and here the ravens every morning and evening brought him bread and meat.

CILICIA (which overturns), a country on the southeast of Asia Minor, and lying on the northern coast, at the east end of the Mediterranean; the capital city whereof is Tarsus, the native city of St. Paul.

CINNERETH, or Cianeroth, a city of the tribe of Naphtali, to the south whereof lay a great plain, which reached as far as the Dead Sea, along the river Jordan. Many believe, with a great deal of probability, that Cinnereth was the same with Tiberias; and as the lake of Gennesareth, which is in Hebrew called the lake of Cinnereth, is, without doubt, that of Tiberias, there is some reason to believe that Cinnereth and Tiberias are the same city, as we will endeavour more fully to show under the article Tiberias.

The lake of Cinnereth, or Tiberias, or the lake of Gennesareth, are so many names given to it from the situation of the city Cinnereth or Tiberias, lying upon the western shore, and towards the southern extremity of it; and because the canton of Gennesareth lies upon the eastern extremity of it. It is likewise called the sea of Galilee (Matt. iv, 18), becau.e the north-east sides of it are enclosed by Galilee. In Josephus's ac

count of it, it is a hundred furlongs in length, and forty wide. The water of this lake is very good to drink, and breeds abundance of fish. There St. Peter, St. John, St. Andrew, and St. James, who were fishermen, carried on their trade. The river Jordan passes through this lake, and is continually bringing into it a fresh supply of water. The country which borders upon the sea of Galilee, is remarkably beaut.ful and fertile.

CNIDUS, a city standing on a promontory or foreland of the same name, in that part of the province of Caria, which was more peculiarly called Doris. This city was remarkable for the worship of Venus, and for the celebrated statue of that goddess, made by the famous artificer Praxiteles.

COLOSSE (punishment), a city of Phrygia, which Herodotus tells us stood where the river Lycus running under-ground, disappears : but this river rising above-ground again, at the distance of five furlongs from this city, empties itself into the river Meander. It is generally agreed among learned men, that Colosse stood at no great distance from Laodicea and Hierapolis; whence we find St. Paul mentioning the inhabitants of these three great cities together, Col. iv, 15. This city, Dr. Wells informs us, has been long since buried in ruins, the memory of it being now chiefly, if not wholly, preserved in the Epistle of St. Paul, wrote to its inhabitants.

Coos, an island of the Archipelago, lying near the south-west point of Asia Minor. It is now commonly called Lango; and was formerly celebrated for its excellent wine; and is also memorable for the birth of Hippocrates, the celebrated physician, and Apelles, the famous painter. Here was formerly made that fine thin stuff, so much used among the chief ladies of Rome, which at once showed them both clothed and naked. In the suburbs of the chief town of this island, called by the same name as the isle, stood a temple of Esculapius, much celebrated in former times, and greatly enriched by the offerings made to the supposed deity.

CORINTH (beauty), a celebrated city, the capital of Achaia, seated on the isthmus, and separates Peloponnessus from Achaia. This city was one of the best peopled and most wealthy of all Greece. Its situation between two seas, drew thither the trade of both the east and west from all parts. Its riches produced pride, ostentation, effeminacy, and all manner of vices, which are the consequences of too great plenty. Lasciviousness in particular was not only tolerated here, but in a manner consecrated, by the worship of Venus, and the public prostitution of those who were devoted to her. But what this city was most famous for among the heathe authors, was, its citadel, which was called Acro-Corinthus, from its being built on a high mountain or rock, and for its insolence against the Roman legates, which made L. Mummius destroy it; but in its conflagration, so many statues of different metals were melted down, that the remains of them made the famous Corinthian brass, which was accounted more valuable than either gold or silver. After this destruction, it was restored by Julius Cæsar to its former splendour, and in a short time became the most beautiful city of all Greece, insomuch that the admired order of pillars, which are used at this day in the decoration of many fine buildings, took from this place the name of Corinthian pillars.

CRETE (fleshly), one of the noblest islands in the Mediterranean Sea, being formerly called Hecatompolis, as having a hundred considerable towns or cities; as also, Macarios, or Macaronesus, the Happy Island,

from the goodness of the soil and the healthy temperature of the air. It is now commonly called Candia, from its principal town, Candia, which was an archbishop's see, great, rich, and populous, as long as it continued in the hands of the Venetians; and stood the longest siege against the Turks of any place in the whole world, but was at last obliged to submit, in 1669. This isle lies over against the mouth or entrance of the Egean sea, or Archipelago, and at a pretty nearly equal distance from Europe, Asia, and Africa. The inland parts are very mountainous, yet fruitful, especially of wines, called Muscadine, but it is deficient in corn. Titus was constituted by St. Paul first bishop of Crete, charging him in that epistle which he wrote to him, to rebuke the people of this island severely and in strong terms, to prevent their being fond of Jewish fables, human ordinances, and the observances of the law; for, as he adds (chap. i, 12, 13), "the Cretans, as one of their own prophets (or poets) bears witness, are always liars, evil beasts, slow bellies." This Cretan poet is generally acknowledged to be Epimenides, a native of Crete, who asserts this particular, so much to the disadvantage of his countrymen.

DR. YOUNG'S DYING TESTIMONY. Constant Reader" at Lincoln, will PROBABLY Our think the following a sufficient answer at present to his interesting inquiry respecting the venerable author of the "Night Thoughts," and we will endeavour to give him further information in a future Number.

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Dr. Cotton, who was intimate with Dr. Young, paid him a visit about a fortnight before he was seized with his last illness. The old man was then in perfect health; the antiquity of his person, the gravity of his utterance, and the earnestness with which he discoursed about religion, gave him, in the Doctor's eyes, the appearance of a prophet. They had been delivering their sentiments upon a book of Newton (on the Prophecies), when Dr. Young closed the conference thus: My friend, there are two considerations upon which my faith in Christ is built, as upon a rock: the fall of man, the redemption of man, and the resurrection of man, the three cardinal articles of our religion, are such as human ingenuity could never have invented; therefore, they must be divine. The other argument is this: If the prophecies have been fulfilled (of which there is abundant demonstration), the Scripture must be the word of God; and, if the Scripture is the word of God, Christianity must be true."

ALMANACK IMPOSITIONS.

THERE is a certain species of imposition which prevails in this country, which, we are persuaded, even many of the genuine professors of Christianity by far too much countenance; and which, at this season of the year, it may not be improper, or unprofitable, to caution them against.

Amongst the variety of almanacks annually published, there are those which pretend to foretel future events. It is easy to see the deceit and fallacy of their pretensions, which at best are but probable conjectures, founded upon the aspect of past or present existing circunstances. If this were all, it perhaps might be tolerated, but surely is unworthy to be countenanced by professing Christians. But what should render them peculiarly odious, is, their professing to foretel future events by astrological calculations : science, if it may be so called, which has neither authority nor countenance from the sacred Scriptures, but which is treated by them as heathenish and super

а

PIETY OF LINNÆUS.

THIS great Botanist was born in Sweden, in 1707, and died in 1778. One of the most distinguished attributes of his mind, was the warmth of his religious sentiments and profound adoration of the Deity. He resembled in this respect Newton, Haller, Locke, and others, whose respect of religion rendered their knowledge still more estimable. The deeper he penetrated into the secrets of nature, the more he admired the wisdom of her Creator. He praised this wisdom in his works, recommended it by his speeches, and honoured it by his actions. Through all his writings there breathes forth a lively admiration of the greatness and wisdom of God, and a tender gratitude for his benefits. He believed in Providence, because his daily observations upon nature furnished him with fresh proofs of its sublime immensity. Whenever he found an opportunity of expatiating on the greatness, the providence, and omnipotence of God, which frequently happened in his lectures and botanical excursions, his heart glowed with a celestial fire, and his mouth poured forth torrents of admirable eloquence. This made him one of the best inculcators of morality; he instilled by so doing a similar spirit of religion into the breast of his pupils. Over the door of the hall in which he gave his lectures, was this inscription, "Live virtuous; God observes you." He could never think on the wonderful paths by which the Almighty had guided him, without being much affected, and thanking Providence for all the instances of his grace and mercy.

AMBITION.

I saw thee in thy glory-round thy brows
The laurel wreath was twin'd; and at thy feet,
The glittering playthings of thy vacant hours,
Were crowns and sceptres. When I deem'd
Thou wouldst have soar'd beyond those starry plains,
To reign supreme o'er each angelic power,
And vassal cherubim,-I turned, and lo!
The worm was preying on the kingly brow
Where shone the diadem; the winding sheet
Was all the robe that royalty could boast;
Instead of realms which scarce the sun could span,
The narrow grave prescrib'd the utmost bounds of
thy dominions!

Conscience is the soul of a man recoiling back upon itself. It is like the earth, not so much moved from all winds without, as from the vapours within.- Ward.