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exhortations to his family and friends. The Doctor's distresses on his death-bed were much soothed and sweetened by the dutiful and tender attention of his son, the Rev. Mr Colin Gillies, one of the ministers of Paisley, and of his daughter the Hon. Mrs Leslie.

Dr Gillies fell asleep in Jesus, Tuesday 29th March, in the eighty-fourth year of his age, and the fifty-fourth of his ministry. Few deaths, notwithstanding his advanced age, have been more generally and more sincerely regretted. Crowds attended his funeral with tears, pronouncing blessings on his memory. The Rev. Dr Taylor preached his funeral sermon; and each of the ministers of Glasgow, who supplied, in their turns, the vacant Church, made that honourable mention of him, which his distinguished worth well merited. He never coveted the applause of men; yet the applause of the good ever followed him. Even on earth, his single eye to the glory of God was not without a reward: "The memory of the just shall flourish."

The Doctor's works, like his sermons, were beautiful and striking, though undesigned pictures of his pious and benevolent heart. They did not aspire after, and were not calculated to procure, literary fame, or to excite admiration of his ingenuity, acuteness, and eloquence. In his addresses from the pulpit and from the press, he desired to know nothing, and to make nothing known, save Jesus Christ and him crucified. Those who wish to learn a new Christianity, to ridicule oldfashioned truths, or to torture the sacred oracles to a sense opposite to their true spirit, will find no gratification in his writings. Losing sight of himself, his ambition in them was, to publish to thoughtless and secure sinners, their guilt, their danger, and the only method of relief; to build up saints in faith, holiness, and comfort; to teach Christians to love one another with pure hearts fervently; to display the powerful and benign influence of the Gospel, when preached with the Holy Ghost sent down from heaven; and to promote esteem of the Holy Scriptures, and a perusal of them not only with the understanding, but with suitable, devout, and benevolent emotions.

RECORDS OF CREATION.
No. VII.
ANALOGIES.

BY THE REV. JOHN ANDERSON, D.D.,

Minister of Newburgh.

THE first declaration in the Word of God respects the origin of his works, which were all, the heavens and the earth, "in the beginning," made by him. Matter could neither originate itself out of nothing, nor, after being created, could it invest itself with any other properties than such as God impressed upon it. The eternity of matter, a speculative notion with many, implies a contradiction; as whatever owes its existence to a cause external to itself, had, of necessity, a beginning, and let that beginning be at any infinitely remote period in the past, it is utterly inconsistent with the notion of eternity, the attribute alone of the self-existent, uncreated Jehovah. Thus true, therefore, as a philosophic, as well as scriptural doctrine, is the sublime declaration, "in the beginning God created the heavens and the earth."

But the creation of the world by God being admitted, it is no less true, and it is equally a necessary truth, that the arrangement and disposition of its parts, the order and succession of its events, are each immediately an effect of the great First Cause. As no material substance could originate itself, so neither could it impart the principle of life, or construct the organization through which that principle is manifested and maintained in the exercise of its functions. Equally impossible is it for the course

of events, the motion of the elements, the growth of plants and animals, and all those subtile processes in nature by which objects are produced and distinguished each after their kind, to be the results of chance, or of any inherent, underived properties existing in the things themselves. Whether God acts mediately by a course of nature originally established, or immediately and constantly, by the same divine agency which produced all things at first, and impressed upon each its peculiar properties, may be a question in philosophy, but none in theology. The Christian, indeed, may speculate respecting the manner of the divine acting, and may speak of that manner as the laws according to which the system of nature proceeds; but neither the philosopher nor the divine can doubt the source whence the chain of events takes its rise, or wherefore it is that there are order and regularity in the arrangements of the uniYet,

verse.

"This truth, Philosophy, though eagle-eyed
In nature's tendencies, oft overlooks;
And, having found his instruments, forgets,
Or disregards, or, more presumptuous still,
Denies, the power that wields it."

While every thing, therefore, is of God, and the course of nature precisely such as He intends, upon whom the whole is dependent, it is interesting to the Christian to find the closest analogy subsisting between the actings of the Divine Being in every department of his supreme and universal government. The scheme of revelation manifests itself to be of God, not only by the peculiar testimony of prophecy and miracle, to which it appeals, but by the resemblance which it bears, in the order and character of its dispensations, to the established constitution of Creation and Providence ;-so intimate and striking as, in fact, to leave no doubt, in every impartial mind, that the Author of the one must be the Author of both.

We have already stated that a progression is manifested in the order and arrangement of the rocky masses which compose the earth's crust-in the nature and qualities of its mineral contents and in the various revolutions which are indicated by the fossil organic remains which lie entombed in the strata of the interior. Take the most useful of all the sections of the earth's crust, namely, what is denominated the carboniferous or coal formation. Here we have a regular sequence or series of beds resting one upon another, and all so disposed, from the lowest to the highest, as to be most suitably adapted for reaching and bringing to the surface the inclosed treasure. Nor did nature all at once bring to maturity those prodigious masses of plants and vegetables of which this wonderful deposit is composed. Her Flora seems to have been upon a limited scale at first, till the earth, being prepared for its accumulation and preservation, throws from its teeming bosom, with a profusion unknown before or since, the vegetable matter out of which our coal is formed. Consider, again, the dip and dislocation of the strata connected with it, and you have a proof of a new order of causes being brought, subsequently, into operation, before coal could be available for man's use. Examine, next, the vast accumulations which repose upon the coal-the curious relics which are imbedded in them- the evidences thereby afforded of relative changes in the sea and land—of the elevation of mountains, the denudation and formation of valleys and you cannot fail to infer, from all this, that the surface of the earth was not always as it now is; that there was a period when man could not have existed on it; and that for him who was the last in the order of all God's creations, it was gradually and progressively prepared as a suitable habitation.

When, again, we advert to the course of creation, there is a gradual progression from the little to the great, from the insignificant, if we may apply such a term, comparatively, to any of the works of God, to

the noble and the grand. Each of the links that com- the natural or moral course of events. The many pose the mighty chain is perfect in its kind; each serves blessings which the mere diffusion of the solar rays to connect and illustrate the link that borders next to imparts are not obtained all at once; the early dawn, it; each is adapted to its place in the system, so that the meridian splendour, the softening shades of twithe lowest could not be exalted, nor could the highest light are each accompanied with distinct and peculiar be brought down to answer the purposes of any inferior enjoyments to man and beast. Observe the course of member of the series. A pebble has more attraction the seasons; after winter come the gentle zephyrs of to the eye than any of the colourless particles which spring, the glowing heat of summer, to be again succompose the soil, but from the pebble the fruits of the ceeded by the rich though milder beams of autumn. earth can derive no nourishment. The lichen or the The seed which is deposited in the ground scarcely at moss which adheres to the solid rock may be inferior first exhibits signs of life; but from that seed the in beauty and attraction to the lily of the valley, or green stalk gradually ascends, the ear is formed, the the lofty cedars of Lebanon, but the latter will not corn is produced in the ear, and man gathers from it grow in the barren regions of the north, and without his daily bread. Behold the new-born infant-the most the former, hundreds of insect and animal tribes would helpless and imbecile of all nature's productions-what perish. Man constitutes the principal link in the chain labour, watchfulness, and care, before he comes to the of visible creation; he is higher than the highest of maturity of manhood! how slowly do the powers of the animal race; and do not the superior endowments intellect expand! what diligence requisite for the and blessings of man, however eminent in themselves, moral culture of the heart! how gradual and progressive appear still more eminent and valuable by contrasting the whole steps by which he has been trained for the them with the inferior powers, the ruder enjoyments, business and enterprises of life! Look now into the the meaner and more sordid passions of the lower crea- crowded city, where thousands and tens of thousands tures? which, yet, amply display the wisdom and of rational beings have passed, and are all passing, goodness of their Author, both in their frame and through a similar process of discipline; consider how state, in the relation which they have, and the conmany generations have passed away before it attained nection which they hold, with the orders above and to its present greatness; its wealth, its buildings, its below them. Looking upwards, again, what is man schools of instruction, its temples of solemn worship; but a lower link of that chain of beings which, like its philosophers, poets, orators, and statesmen; its its Author, reacheth through immensity? Thou- laws, manners, sciences, and fine arts, are the accumusands, nay, millions of spiritual orders may possibly fill lation, the work, and the growth of centuries. It is up the chasm, if that be possible, between the human the same with nations as with individuals, and with all and divine nature, and who, by the very contrast with nations and countries as with one; the blessings of man's estate, may have a juster knowledge, and a more civilization are but gradually diffused, sometimes regrateful relish of their own refined and spiritual na- tarded, and often buried for ages beneath the inroads of tures. Take away, indeed, "the human race divine," barbarism, but again emerging in greater abundance, and there would be one note of praise less in the great taking a firmer step, and advancing onwards and wider temple of Jehovah; but, while angels could not fulfil than before; and at last, from the favoured position on the purposes of man in the order of creation, the per- which we have been placed, we see before us the cerfections of the Godhead are infinitely more exalted by tain prospect, in the increased facilities and means of their activity in a purer sphere—their keener visions and communication which are now opened up, that they juster apprehensions-their unclouded faculties and will be still more universally imparted, till truth, righttheir sublime and lofty contemplations, all correspond-eousness, and peace, cover the face of the whole earth. ing with the clearer manifestations of divine truth, light, and glory, vouchsafed to them.

Descend, in short, as low, or rise as high as we may, in the scale of being, we will still find something inferior, something superior; and not more remote from each other in the extreme points are the minims of nature intimated to us by the microscope, and the magnificent systems above, which the telescope has disclosed to view, than are the wonderful differences and infinite rnge subsisting amongst living organized substances, from the vegetable to the animal, from the irrational to the intellectual, and from the intellectual to the spiritual and divine. But such infinite diversity in the works of creation necessarily presupposes infinite perfection in the mind of the Creator. One class cannot complain of the superior advantages of that which is above it. The constitutions of all are precisely adapted to their respective places in the scheme of things, and the desires of all, according to their various capacities, are suitably gratified. Each is happy in its sphere, and still subservient to the higher happiness of others. The garden is the insect's paradise, man is lord of the brute creation, angels are principalities and powers when compared to the knowledge and the happiness of man. Consider," says the author of Paradise Lost,

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Consider now, under the same progressive aspect, the scheme of revelation. Here we find the same analogy prevailing from the less to the greater, from the smallest tokens of the divine favour, to the full and boundless manifestations of inexhaustible love and mercy.

From the fall to the restoration of man, the expressions of God's interest in our condition are limited and obscure; but the plan is defined and the means arranged in the only way that was proper to display his goodness and make us sensible of his mercies. The blessings conferred upon the people of God, before the law and under the law, were chiefly temporal, nor were the early ages of the world, Mosaic as well as patriarchal, sufficiently improved to be in general fit for anything above mere sense. Hence the rites and ceremonies of their worship were purposely of such a nature, and so multiplied, as principally to operate through the medium of the senses. Hence, too, the various symbols of the divine presence, when God, personally as it were, descended amongst them, and overawed them by his visible glory. Hence, likewise, the giving of the law amidst thunders, and lightnings, and shakings of the mountains, when external nature under its most appalling aspects bore testimony to the severe justice of the divine character, and seemed to intimate, in a way which even the most brutish and hardened sinners would understand, how dreadful must be the judgments of their incensed and supreme Lawgiver. The Israelites were not sufficiently removed from their natural state to be as yet capable of a religion purely spiritual, like the Christian; and hence it was, that every later dispensation of God excelled the former, even as the

trumpet on Mount Sinai "waxed louder and louder,"
every succeeding blast transcending those that went
before. The prophets rose above the ritual law, and
showed men a more excellent way of worshipping God |
than by external performances, thereby preparing their
minds for the reception of the Gospel, which was to be
"a light to lighten the Gentiles, as well as the glory
of the people Israel." The tabernacle was no longer
used after Solomon's temple was built, but was laid
aside, as the temple itself was "when the fulness of
the time was come;" and as the sanctuary and taber-
nacle preceded the temple, so the glory of the latter
was to be greater than that of the former, by the
appearance of Him who was greater than the temple,
whose mission was distinguished by more numerous
miracles, and by sublimer and more important truths
than had been before manifested to the world. And
thus it was, by the other dispensations preceding, that
the Gospel appeared the more worthy of all accepta-
tion, and that the riches and goodness of God in Christ
Jesus were magnified, and made the more manifest by
"the weak and beggarly elements of the law going
before." But behold, a higher dispensation still, when,
after the state of grace ends, the state of glory shall
commence; where all knowledge shall be imparted and
all truth unveiled, where imperfection and sin shall no
more adhere to us, and where, after the experience of
millions of ages spent in the enjoyment of heavenly
happiness, we shall be still advancing in glory and
felicity, and attaining to higher measures of the in-
creasing strength and ever-growing splendour of the
sons of God.

These analogies may be extended. The wisdom and goodness of God, for example, equally appear in the late and partial promulgation of Christianity, which is sometimes considered an objection against its truth, but which, in fact, is in perfect accordance with the same principle of progression which we have been illustrating in the general economy and arrangements of all God's proceedings.

and exalted, had there not been much previous training and discipline, through the instrumentality of patriarchs, prophets, and legislators. One of the most striking proofs, in short, of the divine wisdom in the dispensation of grace, is its harmonizing so exactly with the established course of nature. This is manifested more especially in the manner in which the heavenly blessings with which it is fraught have been communicated— slowly, gradually, and partially at first, more fully and generally diffused as men were prepared to receive them, and, when "the fulness of time" had arrived, imparted freely and in the richest abundance unto all, light after light, truth after truth, and mercy upon mercy, all in such order of succession, that the former illustrate and recommend the latter, while the last are only a preparation to future and still greater mercies.

A SECOND APPEAL IN BEHALF OF THE POOR WHO
ARE DESTITUTE OF PUBLIC ORDINANCES..

BY AN ELDER OF THE CHURCH OF SCOTLAND.
Communicated by the

REV. THOMAS CHALMERS, D. D., LL.D.,
Professor of Theology in the University of Edinburgh.

IN a former article, we took occasion to remind our readers of the duty which devolves upon us, as a professing Christian people, to provide for the religious instruction of the poor, and pointed out this as one of the peculiar results of the coming of our Saviour into the world, that "to the poor the Gospel is preached." And we, accordingly, ventured to remonstrate with those who have the power to assist in bringing about this result, but who are not continuing to make exertions in proportion to their means, in order to accomplish it. It may, however, be said by the wealthy and the wise of this world, that it is altogether impossible for them to contribute any thing considerable, annually, towards so expensive a business as that of building churches. It is common, for example, to hear it said that, indeed, their incomes are limited, that they have to support the requisite expenditure of their station, and that they cannot afford to give the sums which are needed; and yet all the while, it will be observed that such persons have been, somehow or other, able to afford money enough for building or adorning their own houses, although they can afford no money for the purpose of building the house of the Lord. Now, to such persons as these, "the word of the Lord by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua, the son of Josedech, the high priest," may be with propriety addressed : Is it time for you, O ye, to dwell in your ceiled houses, and this house lie waste? Now, therefore, thus saith the Lord of Hosts, consider your ways. Go up to the mountain and bring wood, and build the house, and I will take pleasure in it, and I will be glorified, saith the Lord." Is the obligation less imperative on Christians than it was on the

The gifts of nature are not imparted universally, nor in the same measure to all. The discoveries of science are the result of long and patient investigation. Herbs have been allowed to run waste for centuries upon centuries, of which the medicinal virtues have only recently been discovered. Through how many ages have mankind been left in ignorance of the properties of the magnet, and the simple apparatus of the compass-box, braving all the perils and tossed about on the unknown wastes of the ocean? How much did the progress of knowledge and education suffer, during the lapse of so many generations, for want of the printing press? What oppressions and cruelties have been practised upon the different nations of the earth, through means of bad laws and bad government, of which even yet many are learning but the elements? And how is it that of one and all these things-the truths of science, the art of healing, the principles of navigation, the discipline of wholesome instruction, the enactment of good laws, and the various blessings of civilized life-Jews to build the Lord's house? Is the appeal less more than two-thirds of the human race are, in these latter ages, still entirely destitute? God governs both in the kingdom of nature and in that of grace, and any objection, therefore, against the truth of revelation that may be built upon these grounds, goes equally to dethrone the Almighty from any share or interest in the government of the universe. But the Gospel, in fact, would have been premature before the actual time of its appearance; the history of providence in former ages could not have been appealed to, the sacrifice of the Redeemer had not been understood without the legal sacrifices preceding, the prophecies would have been unfulfilled, and the world would have been unprepared for a worship so pure and spiritual, a morality 40 searching and uncompromising, and a faith so lofty

urgent to those who are blessed with comfortable habitations of their own now, than it formerly was? Is the duty of "consideration" less pressing now than it was of old? Are our religious privileges less distinguished than theirs, to whom this remonstrance was first addressed? Are our riches or our luxuries less than theirs? Or is the necessity for individual and united exertion less real now, than it was among the Jews?

Then, again, observe through whom the appeal was appointed to be made by Haggai the prophet; it was through the governor, the ruler in civil affairs; he was to take cognizance of this state of religious destitution, as well as the high priest, the chief instructor in religion; and they who are thus appealed to by the prophet, are to carry the matter, in the way of reproof, to the

people; “Thus saith the Lord of Hosts, This people say, the time is not come, the time that the Lord's house should be built." And then, in reference to this state of mind, and this manner of speaking, the remonstrance is employed which we have already quoted, "Is it time for you, O ye, to dwell in your ceiled houses, and this house lie waste?" Then it appears that all, whether governor or people, whether pastors or flocks, were to unite in accomplishing the grand, the allimportant, the essential object of building the house of the Lord. And why is such a duty to be neglected by our rulers, our clergy, or our people?

But the solemn message thus delivered to the Jews, and which, in every word of it, is as directly applicable to us as to them, did not stop here. It would appear that they had, before this time, been visited with judgments on account of their neglect of this duty, and that they were unconscious or regardless of the true reason why these judgments had been sent. If they had been already informed on this point, the intimation made by the prophet in the sixth, ninth, tenth, and eleventh verses of the first chapter, would not have been necessary, "Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages, earneth wages to put it into a bag with holes." "Ye looked for much, and, lo, it came to little; and when ye brought it home, I did blow upon it. Why? saith the Lord of Hosts. Because of mine house that is waste, and ye run every man unto his own house. Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit. And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon that which the ground bringeth forth, and upon men, and upon cattle, and upon all the labour of the hands." Here we do not wish to run the parallel more closely than the plain dictate of Scripture warrants; but this much, at least, is evident, that a connection, as between cause and effect, is stated to have existed between the conduct of the Jewish people, in regard to this especial duty of building the house of the Lord, and the want of prosperity in their worldly affairs; between the neglect of this duty and their worldly disappointments and reverses; between their indifference to God's glory and their personal discomfort, even in the midst of sufficiency of this world's goods-meat, drink, clothing, money; lastly, between a refusal to contribute time, or labour, or money, or influence, towards the building of God's house, and the occurrence of unpropitious weather, and the consequent failure of their crops, as also of diseases and mortality among the population of the land, and among the cattle.

Now, if it be true, on the one hand, that a like duty, incumbent on us, has not as yet been adequately performed, why should similar consequences not result to those which were experienced by the Jewish nation? Not that it is meant to be alleged, that nothing has been done by us towards the good work; much has been done certainly; but still very much remains to be done, and it is to be feared that many are satisfied with themselves, although they are not continuing their donations periodically; and some are not reproaching themselves, although they have as yet done little or nothing towards the needful work; yea, even among the wealthy and the noble there are, it is to be feared, some such; not to mention the many of humbler means, but whom God hath blessed in their worldly affairs, so that they might easily spare an annual contribution towards the necessary expenditure for building the house of the Lord. Seeing then that the work has been in some measure performed, and in some measure neglected, we might reasonably look for a mixture of judgment and mercy at the hand of God, a delaying of his heaviest indig

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nation, until he have given place for repentance, and allowed time and opportunity for attaining a better and more zealous spirit in his service. And is not this precisely what has befallen us? Part of an address, by the Rev. James Haldane Stewart, of St. Bride's Church, Liverpool, inserted in the Scottish Guardian newspaper of December 28, 1837, may here be quoted: "During this year there has been a peculiar mixture of judgment and mercy' in the divine dispensations towards Great Britain. It commenced with a severe and, in many cases, a fatal epidemic; this was accompanied with an unusually severe winter, followed by a cold, cheerless spring, whilst, at the same moment, our commercial prospects were so unfavourable, as to produce a state almost amounting to a panic. Thus the Lord lifted up his hand against us! But mercy rejoices against judgment,-the God of all grace has mercifully granted us a space for repentance; our commerce has revived; the Lord has sent us an uncommonly fruitful season, thus filling our hearts with food and gladness.' Now, it is not meant to be stated, as if the failure to give our aid to the work of the building of the Lord's house were directly and exclusively the cause of God's anger against our nation, as it was against the Jews of old; but it may be truly said that the spirit, which has caused the efforts to be refused, or to be intermitted, or to be scantily afforded for that end, being a spirit of worldly indifference to His cause in the nation to which we belong, is, of all others, next to that of positive transgression, the most likely to draw down upon us his righteous judgments. And this exactly describes the state of mind among the Jews, as it was reproved by the prophet Haggai.

The result of the solemn address by the prophet was, however, one full of blessing to that nation. It is narrated in the latter verses, beginning at the twelfth of the first chapter. And, before stating what that was, it may just be mentioned, that the Jews were by no means then in an easy or prosperous condition; of this the account given of the judgments which had befallen them at the hand of God forms a conclusive demonstration; nor is this shaken by the fact that luxury prevailed among the higher ranks. The labour and the time of the general population were, therefore, valuable to them; yet they betake themselves at once to the appointed work. The truth is, few are so poor but that they can afford to give something weekly, or otherwise, to help on a work in which their hearts are engaged; obnoxious instances of this among the children of this world might be adduced. How much is consumed in dissipation! how much in gambling! besides other ways. A very pleasing example was exhibited recently at Glasgow, where, in one of the parishes, a church was built out of the contributions exclusively of working men. But let us return to the course of our narrative. It is recorded, (Haggai i. 12,) "Then Zerubabbel, the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the Lord their God, and the words of Haggai the prophet, (as the Lord their God had sent him,) and the people did fear before the Lord." And observe the consequence: "Then spake Haggai the Lord's messenger, in the Lord's message unto the people, saying, I am with you, saith the Lord." And again, in the fifteenth verse of the second chapter, "Now, I pray you, consider from this day and upward, from before a stone was laid upon a stone in the temple of the Lord; since those days were, when one came to an heap of twenty measures, there were but ten when one came to the press-fat, for to draw out fifty vessels out of the press, there were but twenty. I smote you with blasting, and with mildew, and with hail, in all the labours of your hands; yet ye turned not to me, saith the Lord. Consider now from this day and upward, even from the day that the foun

dation of the Lord's temple was laid, consider it. From | this day will I bless you."

It is very necessary to impress upon the minds of men, that they are dependent upon God's providential bounty for their daily and yearly supplies of food, and to remind them, that, if God shall deny the increase, all their planting and watering, all their late, and early, and anxious toil will be in vain. It will be still more salutary, if they can be practically convinced that the mere recognition of God's providence, the mere acknowledgment of their constant dependence upon him, will only enhance their criminality in his sight, and expose them to his righteous indignation, if they refuse to do all things whatsoever he hath commanded them. And when they have been brought thus far, let them be asked to read the words of this prophet, and to say if they can assign any reason for not complying with the injunction which these words convey. There is a house of the Lord now, as well as then; the privilege of worshipping in it, belongs to all the people now as absolutely as it did then; the Christian people have as deep an interest surely as the Jewish people, that room enough in the Lord's house shall be provided for themselves and their brethren; the threatenings of the Lord against those who are indifferent to his glory and to the good of their fellow-men, are as much to be apprehended now as ever they were; the high and wealthy of this world have as much reason to dread these, as their poorer brethren; why, then, is there any delay, why any intermission, in the performance of the appointed work? Let them only act together, each contributing according to his annual means, as they do for other things of infinitely less importance, and it will soon be accomplished. Why should any county in Scotland, why should any rich or any poor man hold back? Surely no duty can be more urgent, surely no privilege, no honour, can be greater; what are political, personal, pecuniary successes, as compared with those which attend the faithful and persevering exertions used

in such a cause as this? The efforts of individuals are good, but it is united, associated efforts, which are required. This is felt and admitted in all other things; why should it be doubted, and why neglected, in this? the object is surely great enough, difficult enough, urgent and pressing enough, to demand united exertion for its accomplishment; and there surely must be some one person, if no more, in every county of Scotland, whose heart is in this work, and who could bring his influence to bear upon his friends and neighbours, so that they would consent to give some annual aid in

furtherance of what is needed.

In some counties it may chance that no local wants exist; what then? Still there are such elsewhere; and there is a general fund in Edinburgh, to which, what they can gather, may be most profitably sent, so that the wants of others, less highly favoured, may be, in some measure, relieved out of it. In other counties, there are local wants, and on such the obligation is of a two-fold character; they ought, therefore, to raise a larger sum annually, so as both to be able to benefit their own neighbourhood, and to spare something for the general fund every year, say an eighth of the annual contributions. All this is very plain; it is very easy; it is very necessary; and will the inclination be wanting? We would fain believe that it will not; at present, there are before the Church Extension Committee in Edinburgh upwards of thirty applications to the general fund for pecuniary aid, or to an amount of not less than eight thousand pounds; and these cannot be granted, unless the men of wealth and of influence shall respond to the call now addressed to them.

Let there be no delay then in coming forward to aid in the good cause. The destitution of divine ordinances which prevails in many parts of the country is appalling. The call therefore. is urgent upon all whom these re

marks may reach, to assist as far as lies in their power in imparting the blessing of a preached Gospel to the poorest and remotest districts of our land.

THE DUTY OF PROFESSING CHRISTIANS TO prove THEIR OWN WORK.

A DISCOURSE.

BY THE REV. JAMES WHITSON,
Minister of Guthrie.

"Let every man prove his own work."-GAL. vi. 4. IN the various departments of art, the different products are subjected to certain tests, or means of proof, in order to ascertain their fitness for the end intended by them. In reference, for example, to one of the most formidable implements known, the common cannon, it is well understood, that after the implement has been cast, it must not only seem of fair proportions, and of apparent sufficiency of strength, it must undergo a certain trial, or probation, before it can be pronounced suitable for its purpose, as one of the terrible munitions of war. Again, in regard to a very familiar and very useful article, a watch, every one who reflects on the subject perfectly well knows, that, in like manner as in the preceding case, it is not sufficient that its outward appearance seem handsome and goodly to behold, its internal parts must be nicely adjusted, its wheels, and springs, and various instruments of motion, must be exactly suited to each other; and last of all, it must undergo a trial, or be subjected to proof, before it can be held sufficient for its purpose, as a measurer of time. In like manner, with respect to the precious metals, it is well known that they undergo a certain proof, or assay, before they can be pronounced of a requisite fineness, and have affixed to them a certain mark, to make them pass current as the means of exchange. Further, before any one can be wisely or safely intrusted with the execution of any operation, or business of importance, his fitness for the trust is ascertained by means satisfactory to those who are chiefly concerned; and when the operation, or business, has been actually completed, the person who has performed it, will, if he possess conscientious feelings, and have a due regard to his own fair name, use the utmost endeavours to ascertain that the work is creditable to himself, and suitable for the end designed by it, he will prove his own work.”

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In all these cases referred to, there is a standard, or certain fixed principle, according to which the proof is conducted; and it is by the agreement with this standard, or these fixed principles, or otherwise, that the suitableness or unsuitableness of the results, or works, is ascertained.

To the Christian, also, a work is assigned of vast moment; to this work he lies under the strongest necessity to take heed. Like the Saviour in whom he believes," he must work the works of him that hath sent him while it is day." There is a standard, too, or code of fixed principles, according to which the various operations must be conducted, and by which, at last, the work itself, when done, must be proved" of what

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