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for them, through the whole extent of so many successive chapters ? Some of them may have felt in this way; but surely it would have been vastly more Christian to have sat with meek and unfeigned patience, and to have rejoiced that the great Apostle had undertaken the management of those obstinate prejudices, which kept back so many human beings from the participation of the Gospel. And should Paul have had reason to rejoice, that, by the success of his arguments, he had reconciled one or any number of Jews to Christianity, then it was the part of these Gentiles, though receiving no direct or personal benefit from the arguments, to have blessed God, and rejoiced along with him.

Conceive that Paul were at this moment alive, and zealously engaged in the work of pressing the Christian religion on the acceptance of the various classes of society. Should he not still have acted on the principle of being all things to all men ? Should he not have accommodated his discussion to the prevailing taste, and literature, and philosophy of the times? Should he not have closed with the people, whom he was addressing, on some favourite principle of their own; and, in the prosecution of this principle, might he not have got completely beyond the comprehension of a numerous class of zealous, humble, and devoted Christians ? Now, the question is not, how these would conduct themselves in such circumstances ? but, how should they do it? Would it be right in them to sit with impatience, because the

argument of the Apostle contained in it nothing in the way of comfort or edification to themselves? Should not the benevolence of the Gospel give a different direction to their feelings ? And, instead of that narrow, exclusive, and monopolizing spirit, which I fear is too characteristic of the more declared professors of the truth as it is in Jesus, ought they not to be patient, and to rejoice; when

; to philosophers, and to men of literary accomplishment, and to those who have the direction of the public taste among

the

upper walks of society, such arguments are addressed as may bring home to their acceptance also, “ the words of this life ?”! It is under the impulse of these considerations, that I have, with some hesitation, prevailed upon myself to attempt an argument which I

think fitted to soften and subdue those

prejudices which lie at the bottom of what may be called the infidelity of natural science; if possible to bring over to the humility of the Gospel, those who expatiate with delight on the wonders and the sublimities of creation; and to convince them that a loftier wisdom still than that even of their high aud honourable acquirements, is the wisdom of him who is resolved to know nothing but Jesus Christ, and him crucified.

It is truly a most Christian exercise, to extract a sentiment of piety from the works and the appearances of nature. It has the authority of the Sacred Writers upon its side, and even our Saviour himself gives it the weight and the solemnity of his example. “ Behold the lilies of the field; they toil not, neither do they spin, yet your heavenly Father careth for them.” He expatiates on the beauty of a single flower, and draws from it the delightful argument of confidence in God. He gives us to see that taste

may be combined with piety, and that the same heart may be occupied with all that is serious in the contemplations of religion, and be at the same time alive to the charms and the loveliness of nature.

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The Psalmist takes a still loftier flight. He leaves the world, and lifts his imagination

to that mighty expanse which spreads above : it and around it. He wings his way through

space, and wanders in thought over its immeasurable regions. Instead of a dark and unpeopled solitude, he sees it crowded with splendour, and filled with the energy of the Divine presence. Creation rises in its immensity before him, and the world, with all which it inherits, shrinks into littleness at a contemplation so vast and so overpowering. He wonders that he is not overlooked amid the grandeur and the variety which are on every side of him, and passing upward from the majesty of nature to the majesty of nature's Architect, he exclaims, “ What is man that thou art mindful of him, or the son of man that thou shouldest deign to visit him?"

It is not for us to say, whether inspiration revealed to the Psalmist the wonders of the modern astronomy. But even though the

mind be a perfect stranger to the science of these "enlightened times, the heavens present a great and an elevating spectacle, an immense concave reposing upon the circular boundary of the world, and the innumerable lights which are suspended from on high, moving with solemn regularity along its surface. It seems to have been at night that the piety of the Psalmist was awakened by this contemplation, when the moon and the stars were visible, and not when the sun had risen in his strength, and thrown a splendour around him, which bore down and eclipsed all the lesser glories of the firmament. And there is much in the scenery of a nocturnal sky, to lift the soul to pious contemplation. That moon, and these stars, what are they? They are detached from the world, and they lift you above it. You feel withdrawn from the earth, and rise in lofty abstraction above this little theatre of human passions and human anxieties. The mind abandons itself to reverie, and is transferred in the ecstacy of its thoughts, to distant and unexplored regions. It sees nature in the simplicity of her great elements, and it sees the God of

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