our distress, and wretchedness, and penitence. Let us turn from ourselves, and be enraptured with his glories. Let us go, without money, and without price, and give ourselves away to him for ever, entreating his love, his compassion, and his efficacious plea in our behalf-Father, forgive them. "Neither is there salvation in any other; for there is none other name under heaven, given amongst men, whereby we must be saved." And the case of mankind is ruinous and desperate beyond comparison, unless they apply to an atoning Saviour, and have the great Counsellor of the court of heaven undertake their cause. Happy, indeed, are all they who are enabled to say, "We have an advocate with the Father, Jesus Christ, the Righteous." 3dly. Let humility possess our souls, and watchfulness characterise our doings.

The follies and sins which we have already committed, should humble us in the dust, and enkindle a spirit of fervent prayer. Beings so accountable as we are, should be excited to the greatest diligence and faithfulness. The only way to redeem our time, is to let the mispent past serve to infuse deep contrition of heart, and inspire us with zeal in all well-doing for the future. And how blessed the privilege, that we may become reconciled to God, be devoted to his service in time, and, at last, give an account of our stewardship to him with joy, and in our retribution, glorify and enjoy him for ever! And as the Lord is frequently calling upon us, in his providence, and by his word and Spirit, inquiring, How is it, that I hear such things of you? reminding us, that ere long we can be no longer stewards, let us be looking for the coming, and waiting for the glorious appearance of the Lord our Judge. Let us improve the fleeting days of our probationary state as a precious seed-time which all men, as intelligent and immortal beings, should husband in the wisest and best manner, with a view

to a rich and glorious harvest. To this end let every one use the greatest caution in the selection of seeds, and take heed in what manner they are sown; for, in the end of the world, all will reap in abundance. "He that soweth to the flesh, shall of the flesh reap corruption: but he that soweth to the spirit, shall of the spirit reap life everlasting."

Amen.

THE END.

APPENDIX.

EXPLICATION OF THE TERM NATURE.

NATURE is a term, including all the works of creation which revelation and philosophy make known. Or nature, taken in its utmost extent, embraces the whole compass of things in the universe, whether corporeal or mental, physical or moral.

The phrase," works of nature," is frequently used. By the works of nature, we are to understand the works of Deity, which exhibit wisdom in them all; which manifest design, order, and harmony. Or the works of nature are the works of creation, which bear evident marks of intelligence and proclaim a God.

The "course of nature," is a phrase which is used in a great variety of senses. The planets, and all the revolving luminaries of which we have any knowledge, perform their circuits according to a course of nature. The sun so constantly performs his course, or, more strictly philosophical, the earth perpetually and statedly revolves round its axis, according to a course of nature; and the moon also revolves on its own axis, and around the earth, according to the same course. The varieties and regularities of times and seasons, the re-production of plants of the same kind from their original seed, and the propagation of animals of the same species, are said to be produced according to certain courses of nature. But what are we to understand by the phrase as thus used, and as used in various other ways? The most eminent philosophers and divines have been, and are still divided in their ideas and writings concerning the subject. One class maintain, that the courses of nature, in all their diversified forms, are effected by the immediate hand of Deity, in a regular and stated manner; or that the works of divine Providence, are only the works of creation carried on to their final completion. That is, that God immediately and positively exerts his power in every effect or movement, not only of the heavenly bodies, but also in the smallest matters that pertain to this earth, even to the fall of a sparrow.

Another class conclude, that the Lord created all things with certain inherent properties and principles, by which all events and effects are produced in a certain uniform manner, without the assistance of his immediate interposing hand. They account for the regularity of the heavenly bodies in their courses, and of the principal movements pertaining to this earth, upon the laws of attraction and gravitation; and for the succession of the animal and vegetable kingdoms, by peculiar natures and principles given, by which they are re-produced. These inherent laws or properties they consider sufficient to effect what is called a stated course of nature. If we embrace either of the above sentiments, we may justly revere and adore the efficiency of the God of nature. How sublime the thought, that the hand of Deity is immediately

present, directing all his works! Or how momentous the reflection, that the Great First Cause created all things with such properties and innate laws, as to effect what we behold in the manifold stated courses of nature!

The expression" human nature," is frequently used, and in various senses. In its most general import, it is designed simply to point out a human being as far different from the animals of the earth, and also from other beings. Human nature is sometimes mentioned in an exalted point of view; and at others, as in a state of degradation. On the one hand, it bears the impress of great dignity; as man is a being of noble powers, capable of endless progression and exaltation. Thus truly elevated and dignified is human nature. But on the account of the fall and depravity of man, how debased his nature! In this view, how perverted! consequently, how humiliating!

Man may be said to act according to his nature, whether he conduct in a degrading or honourable point of view. When he debases himself by his conduct, he acts according to human nature, in a fallen, depraved state. But when his actions are truly manly and noble, he conducts according to human nature, as viewed in a state of dignity and honour.

It is said to be the nature of animals, to perform certain actions necessary to their preservation and comfort. The true import of this expression is, that animals are endued with certain instinctive principles, which excite them to do those things that are the means of their support and enjoyment, and that antecedently to instruction or experience.

At the end of time, it is said, will be the dissolution of nature. Some conclude, this phraseology implies, that the material system will be consumed and annihilated. The more probable opinion is, that the elements will then be dissolved and newly modeled; that they will be formed into a system vastly different and far more perfect, beautiful, and glorious, than the present; suited to the great change that human beings will experience; and be the glorified state to which the righteous will be exalted.

The study of nature is frequently recommended to man. Nature, in this view, is the same as the works of creation. And the term STUDY, implies an investigation of the laws and properties both of matter and of mind. A boundless field, suited to the noble and endless progressive powers of man. As he has a nature capacitated for improvements without end, so the works of nature are vast as immensity. And when he shall enter another state of existence, with enlarged and glorified attributes both bodily and mental, he will find nature, or creation, newly formed, inconceivably more perfect and glorious; a boundless prospect adapted to his enlarged, exalted, and glorified powers.