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the godly! On them Religion shines with brightness, and shews them the way of life, and guides them in it. It conducts them to the Saviour, where they rest as under "the shadow of a great rock in a weary land." It hides them in "the secret of his presence," as in "a pavilion," and allows no plague to come nigh their souls. The judgments of God may be abroad on the earth, but they, having their "hearts stayed on God," are kept in perfect peace," and "no weapon formed against them prospers." They are washed in "the blood of sprinkling," they are sanctified by the Holy Spirit, they are "sealed unto salvation." God is their friend, and what have they to fear? He justifies them, and who can condemn them? Such a state of security is of more value than all worlds. How many are convinced of this, when the conviction cannot profit them! When death and eternity draw near, Religion is every thing-this world nothing.

As to permanency, here also, the advantage is on the same side. All worldly things, however valuable they may be while they last, soon come to an end, or are soon transferred to other owners. "Whose shall these things then be?" and what benefit can they yield beyond the grave? What was the world to the rich man, when "in hell he lifted up his eyes, being in torment?" And what is it to any one, when he has passed away from it to another state of being? We brought nothing into this world, and it is certain we can carry nothing out." To rest on it is to lean on "a bruised reed." But true Religion provides a more lasting reward for all who guide their steps by its directions. It accompanies them, and secures their safety and happiness through the whole of this life, and does not forsake them even when their last hour arrives. It enters with them into "the valley of the shadow of death," and attends them to the presence of their Judge, and abides with them, and blesses them through "the ceaseless ages of eternity." When the imagination has exerted itself to the utmost bounds of its capacity, it can form no adequate conception of the interminable continuance of those invaluable blessings which Religion is the means of conveying to the godly. And yet how many talk of what they term sacrifices for Religion !-Sacrifices for Religion! What thoughtlessness and impiety does such language betray! No man, by devoting himself truly to the duties of Religion, ever sacrificed any thing worthy of a Christian's regard. He who lives to Christ, loses nothing, and gains every thing that is good for him. It is no loss to throw away useless encumbrances and perishing trifles, and to submit to some temporary inconveniences, that he may realise the joys which are at God's right hand for evermore; the crown of glory that never fades; the life of bliss that endures for ever. The loss-the sacrifice-is, not with those who choose "the good part which shall not be taken away" from them, but with such as care for none of these things," such as only "mind earthly things," "things of nought," that "perish with the using."

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As to happiness, that, too, is to be found only among those who truly serve the Lord. Only those who are safe can be happy; but none can be safe who serve not God. Hence it is that so many, who have every thing that wealth can command, are never satisfied. A guilty mind will not let them rest; their conscience, not being "sprinkled from dead works," will not be still; while others are joyous around them, they are often sad, and the world has nothing that can cheer them. Even "in laughter" their hearts are "sorrowful," and the end of their " mirth is heaviness of spirit;" so true it is, that guilt and grief are inseparable. But, Religion's "ways are ways of pleasantness, and all her paths are peace." Religion has its sorrows, but it has also its joys; and these being "the fruits of the Spirit," are more excellent than all the satisfactions that earthly things can yield. Religion weans the thoughts and affections from such objects and pursuits as "cheat and wound the heart," and keeps those, over whom it has acquired a guiding power, employed in " labours of love" and usefulness, and in the various exercises of heavenly wisdom that give enjoyment to the soul. It lifts up their minds above the numberless annoyances of this world, and makes them glad under a sense of the "loving-kindness" of him whose "favour is better than life." Having THE subject of our present sketch was born of respectpeace with God, through the blood of Jesus, and righteousness wrought in them by the spirit of able parents, on the 22d December 1789, at Bradford, grace," the terrors of the Lord" are to them de- Massachusetts, America. In her earliest years, Miss Hasseltine was characterised by great activity and enstroyed, and all the glories of salvation are spread out before them. "Blessed are they whose ini-ergy of mind, by indefatigable perseverance in the quities are forgiven, whose sins are covered." By such considerations as these, their spirits are sustained under all the afflictions that befal them "in self by the peculiar vigour and cultivation of her intelthe house of their pilgrimage," and they are enabled, at last, to leave the world in all the blessed-occupied a very small share of her attention, and it was lectual powers. Religion, however, appears to have ness of that hope which is " full of immortality," and to enter on a new course of happiness, the exquisite nature of which no tongue can tell and no heart conceive. What are the "broken cisterns" of this world, to the fulness of the "fountain of life," from which the godly draw their delights?

BIOGRAPHICAL SKETCH OF

MRS ANN H. JUDSON.

the acquisition of knowledge. She was educated at the

prosecution of her designs, and by an ardent desire for

academy in her native town, and soon distinguished her

enough, in her estimation, to secure her eternal happi

ness, if she abstained from the more obvious and open sins. The frivolous gaieties and follies which occupy the attention and engross the thoughts & many young females, were her chief employment and delight while at the Bradford academy; and for two or three years

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after she entered that institution, she owns that she seldom, if ever, thought of the salvation of her immortal soul. This sleep, however, she had afterwards reason to praise God, was not unto death." The Lord was found of her, even at an hour when she sought him not. The first circumstance which led to a saving change in her whole character, is thus described in her own words:

"One Sabbath morning, having prepared myself to attend public worship, just as I was leaving my toilet, I accidentally took up Hannah More's Strictures on Female Education; and the first words that caught my eye, were, She that liveth in pleasure, is dead while she liveth.' They were written in italics, with marks of admiration; and they struck me to the heart. I stood for a few moments, amazed at the incident, and half inclined to think, that some invisible agency had directed my eye to those words. At first I thought I would live a different life, and be more serious and sedate; but at last I thought, that the words were not so applicable to me as I first imagined, and resolved to think no more of them.

I re

"In the course of a few months (at the age of fifteen,) I met with Bunyan's Pilgrim's Progress. I read it as a Sabbath book, and was much interested in the story. I finished the book on a Sabbath, and it left this impression on my mind that Christian, because he adhered to the narrow path, was carried safely through all his trials, and at last admitted into heaven. solved, from that moment, to begin a religious life; and in order to keep my resolutions, I went to my chamber and prayed for divine assistance. When I had done, I felt pleased with myself, and thought I was in a fair way for heaven. But I was perplexed to know what it was to live a religious life, and again had recourse to my system of works. The first step that appeared necessary for me to take, was, to refrain from attending parties of pleasure, and be reserved and serious in the presence of the other scholars. Accordingly, on Monday morning, I went to school, with a determination to keep

I had not

my resolution, and confident that I should. been long in school, before one of the young ladies, an intimate friend of mine, came with a very animated countenance, and told me, that Miss in a neighbouring town, was to have a splendid party on new year's day, and that she and I were included in the party selected. I coolly replied, that I should not go, though I did receive an invitation. She seemed surprised, and asked me what was the matter. I replied, that I should never again attend such a party. I continued of the same opinion during the day, and felt much pleased with such a good opportunity of trying myself."

Soon, however, she relapsed into her former state of thoughtlessness and unconcern, and the whole winter of 1805 was passed in a giddy round of gay amusements. In the spring of the following year, a partial revival of Religion took place at Bradford, and she herself began to participate in the general interest which was felt in favour of the subject; and at length, under the blessing of the Spirit, she was led to embrace the offer of salvation made in the Gospel. The change which thus was effected in her sentiments and feelings, was not transient and temporary, but permanent as it was pleasing. Religion became, from this period, the busi

ness of her life.

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whom she had been communing. Nor was her love of social pleasures diminished, although the complexion of them was completely changed. Even at this late period I fancy I see her, with strong feeling depicted on her countenance, inclining over her Bible, rising to place it on the stand, retiring to her chamber, and after a season of prayer, proceeding to visit this and that family, to speak of him whom her soul loved.'

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In the course of the year 1810, Miss Hasseltine first became acquainted with Mr Judson, who was at that time endeavouring to make arrangements for setting out as a Missionary to the heathen. On the proposal being made, that she should become the wife of one who was thus desirous of spending his days in preaching the Gospel in a far distant land, she felt, as might have been expected, no little embarrassment and perplexity of mind. Her friends were divided in opinion as to the propriety of the step, and the more so, as no female had ever before left America on such an errand. Her feelings on the occasion will be best understood from the language of her private Journal :

:

"For several weeks past, my mind has been greatly agitated. An opportunity has been presented to me, of spending my days among the heathen, in attempting to persuade them to receive the Gospel. Were I convinced of its being a call from God, and that it would be more pleasing to him for me to spend my life in this way than in any other, I think I should be willing to relinquish every earthly object, and in full view of dangers and hardships, give myself up to the great work."

At length, after much prayer and anxious consideration of the subject, Miss Hasseltine came to the fixed determination of availing herself of the opportunity which was thus presented to her of being peculiarly useful in the cause of Christ. The letter in which Mr Judson asks the consent of her father to their union,

indicates high-toned Christian feeling; and, as the biographer well remarks, "it is alike honourable to the writer and to the parent."

"I have now to ask, whether you can consent to part with your daughter early next spring, to see her no more in this world; whether you can consent to her departure for a heathen land, and her subjection to the hardships and sufferings of a missionary life: whether you can consent to her exposure to the dangers of the ocean; to the fatal influence of the southern climate of India; to every kind of want and distress; to degradation, insult, persecution, and perhaps a violent death? Can you consent to all this, for the sake of him who left his heavenly home, and died for her and for you, for the sake of perishing, immortal souls, for the sake of Zion, and the glory of God? Can you consent to all this, in hope of a crown of righteousness, brightened by the acclamasoon meeting your daughter in the world of glory, with tions of praise which shall redound to her Saviour from heathens saved, through her means, from eternal woe and despair?”

In a short time the marriage was celebrated, and after due preparations for their voyage to India, Mr and Mrs Judson set sail, along with several other Missionaries and their wives, on the 6th of February 1812. Her reflections on her departure, display a heart of exquisite sensibility and tenderness, regulated by principles of ardent and elevated piety.

"Took leave of my friends and native land, and embarked on board the brig Caravan, for India. Had so long anticipated the trying scene of parting, that I found it more tolerable than I had feared bleeds. Still my heart Must I leave my parents, my sisters and brothers, my O America, my native land, must I leave thee?

friends beloved, and all the scenes of my early youth? | hast come, clothed in thy usual garb, thou wast sent Must I leave thee, Bradford, my dear native town, where I spent the pleasant years of childhood; where I learnt to lisp the name of my mother; where my infant mind first began to expand; where I entered the field of science; where I learnt the endearments of friendship, and tasted of all the happiness this world can afford; where I learnt also to value a Saviour's blood, and to count all things but loss, in comparison with the knowledge of him? Yes, I must leave you all, for a heathenation, the general subject of missions, and the conseland, an uncongenial clime. Farewell, happy, happy scenes but never, no, never to be forgotten.'

by a kind Father to release his child from toil and pain. Be still, then, my heart, and know that God has done it. Just and true are thy ways, O thou King of saints! Who would not fear thee? Who would not love thee?" The change which had taken place in the views of Mr and Mrs Judson, in reference to Baptism, soon led the Baptist Churches in America to take into consider

On the 18th of June, the Missionaries landed at Calcutta, and were welcomed to India by the venerable Dr Carey; and, at his invitation, they sailed up the river next day to Serampore. After they had been there about ten days, Messrs Judson and Newell were summoned to Calcutta, and to their astonishment, an order of the government was read to them, requiring them immediately to leave the country and return to America. At their outset, the Board of Commissioners, in their native land, had fixed upon the Burman Empire as the seat of their mission; and it was only from a persuasion of the impracticability of such an undertaking, that the Missionaries had renounced the idea of attempting it. In these circumstances, they petitioned the government for leave to go to the Isle of France. The request was granted; but as only two passengers could be accommodated in the vessel, Mr and Mrs Newcll set sail for that island, while Mr and Mrs Judson remained in Calcutta for two months longer. In this short interval, an event occurred which, in the overruling Providence of God, was productive of most important results. During the voyage from America to India, Mr and Mrs Judson were led to the consideration of the subject of infant baptism, and the issue of their inquiries was a renunciation of their former opinions, and a full adoption of the Baptist principles. On application, accordingly, to the Serampore Missionaries, they were baptised in Calcutta. This change in their sentiments they considered as likely to dissolve their connection with the Board of Commissioners in America, and their only hope must rest on the Baptist church in that country.

In the meantime, the Bengal government were of fended at the stay of the Missionaries in Calcutta, and issued a peremptory order for their immediate embarkation on board one of the East India Company's Ships bound for England. Mr Judson, however, having ascertained that a ship would sail in two days for the Isle of France, contrived to procure a passage for himself and his wife to that island. On their arrival, they expected to be immediately welcomed by their dear friends, Mr and Mrs Newell; but scarcely had they reached the port, when they received the distressing intelligence that Mrs Newell was dead. The feelings of Mrs Judson, on the loss of her early companion and friend, are thus recorded in her Journal :

:

"Have at last arrived in port; but O what news, what distressing news! Harriet is dead. Harriet, my dear friend, my earliest associate in the mission, is no more. O death! thou destroyer of domestic felicity, could not this wide world afford victims sufficient to satisfy thy cravings, without entering the family of a solitary few, whose comfort and happiness depended much on the Society of each other? Could not this infant mission be shielded from thy shafts? But thou hast only executed the commission of a higher power. Though thou

quence was the formation of the "Baptist General Convention," which, as one of its first acts, adopted Mr and Mrs Judson as their Missionaries, leaving it to their discretion to choose a field of labour. After much consideration, they resolved on attempting to establish a mission at Penang, in Prince of Wales' Island. With this view they determined on visiting Madras, expecting to obtain a passage thence to Penang. After reaching Madras, however, they were disappointed in their expectations. No passage could be procured, and fearing lest the government of Bengal should send them to England, they came to the resolution of setting sail for Rangoon. Thus, by a train of circumstances, under the regulation and all-wise disposal of Him who cannot err, they were impelled, contrary to their expectations and plans, to settle in the Burman Empire. The passage to Rangoon was unpleasant and dangerous, but, by the blessing of God, they reached it in safety in July 1813.

Immediately on their arrival at this, the scene of their future labours, Mr and Mrs Judson commenced the study of the language, and for this purpose they hired an able and intelligent teacher. But as he did not understand English, the only mode in which they could acquire the language, was by pointing to various objects, the names of which the teacher pronounced in Burman. Amid all disadvantages, however, they made rapid progress, and were soon able to converse with the natives with tolerable freedom. Mrs Judson gives the following interesting account of her introduction to the viceroy and his lady ::

"To-day, for the first time, I have visited the wife of the viceroy. I was introduced to her by a French lady who has frequently visited her. When we first arrived at the government house, she was not up, consequently we had to wait some time. But the inferior wives of the viceroy diverted us much by their curiosity, in minutely examining every thing we had on, and by trying on our gloves, bonnets, &c. At last her highness made her appearance, dressed richly in the Burman fashion, with a long silver pipe in her mouth, smoking. At her appearance all the other wives took their seats at a respectful distance, and sat in a crouching posture, without speaking. She received me very politely, took me by the hand, seated me upon a mat, and herself by me. She excused herself for not coming in sooner, One of the women brought her saying she was unwell.

a bunch of flowers, of which she took several and ornamented my cap. She was very inquisitive whether I had a husband and children, whether I was my husband's first wife-meaning by this, whether I was the highest among them, supposing that Mr Judson, like the Burmans, had many wives; and whether I intended tarry. ing long in the country.

"When the viceroy came in, I really trembled; for I never before beheld such a savage looking creature. His long robe, and enormous spear, not a little increased my dread. He spoke to me, however, very condescendingly, and asked me if I would drink some rum or wine. When I arose to go, her highness again took my hand, told me she was happy to see me, that I must

come to see her every day. She led me to the door; | I made my salam, and departed. My only object in visiting her was, that if we should get into any difficulty with the Burmans, I could have access to her, when perhaps it would not be possible for Mr Judson to have an audience with the viceroy."

During the first six months of their residence in Rangoon, Mrs Judson's health had been on the decline, and

as no medical aid could be procured in the country, she repaired to Madras, where she entirely recovered, so as to be able after only three month's absence to return to her husband. For three years they continued to labour alone in a land of strangers, without the comfort of thinking that they were conferring any direct benefit on the natives. The preparation for their work had been not a little interrupted, in the first instance by the ill health of Mrs Judson, and then by the death of their child. At length their hearts were refreshed by the arrival, in October 1816, of Mr and Mrs Hough, who had been sent to assist them in their labours, by the American Baptist Convention.

The prospects of the mission now became brighter. Mr and Mrs Judson had acquired the language,—a grammar had been prepared,—two tracts were prepared, the one containing a view of the Christian Religion, of which one thousand copies were printed; and the other a catechism, of which three thousand copies were printed. An edition of eight hundred copies of St. Matthew's Gospel, translated by Mr Judson, was commenced. The labours of Mrs Judson among the Burman females are thus noticed by her in a letter to a friend :—

"How interested you would be, could you meet with my little society of females, on the Sabbath. Interested, I say yes, you would be interested, if it was only from this circumstance, that these poor idolators enjoy the means of grace, and sit under the sound of the Gospel; I have generally fifteen or twenty. They are attentive while I read the Scriptures, and endeavour to teach them about God. One of them told me the other

day, that she could not think of giving up a Religion which her parents, grand-parents, &c. &c. had embraced, and accepting a new one, of which they had never heard. I asked her if she wished to go to hell, because her progenitors had gone there. She replied, if, with all her offerings and good works on her head (speaking in their idion) she must go to hell, then let her go. I told her, if she went to hell after having heard of the Saviour, her very relations would contribute to torment and upbraid her, for her rejection of that Saviour, of whom they had never heard, and that even she herself would regret her folly when it was too late. If I do, said she, I will then cry out to you to be my intercessor with your God, who will certainly not refuse you. Another told me that she did believe in Christ, and prayed to him every day. I asked her if she also believed in Gaudama, and prayed to him. She replied, she worshipped them both. I have several times had my hopes and expectations raised, by the apparent seriousness of several females, as Mr Judson has in regard to several men: but their goodness was like the morning cloud and early dew, which soon passeth away. Four or five children have committed the catechism to memory, and often repeat it to each other."

In December 1817, Mr Judson left Rangoon on a visit to Chittagong in Arracan, with the view of benefitting his health, and of procuring one of the native Christians residing there, who spoke the Burman language, to assist him in preaching the Gospel. He intend ed to be absent only three months, but the vessel being detained by contrary winds, and its course being entirely

changed, a much longer period elapsed before he could again reach Rangoon. Meanwhile, Mrs Judson's mind was much harassed, not only on account of the protracted absence of her husband, but also from an unexpected change in the conduct of the local magistracy. Her distress and perplexity are thus described :—

"Three months of Mr Judson's absence had nearly expired, and we had begun to look for his return, when a native boat arrived, twelve days from Chittagong, bringing the distressing intelligence, that neither Mr Judson nor the vessel had been heard of at that port. I should not have given so much credit to this report, as to have allowed its harassing my feelings, had it not been corroborated by communications from my friends in Bengal, which arrived just at this time. From: the circumstance, that the vessel had not reached the port of destination, I knew not what conclusion to draw. Hope, at times, suggested the idea that the ship's course might have been altered, that she might yet be safe; but despondency more frequently strove to Thus was I, for four convince me that all was lost. months, in that agonizing state of suspense, which is frequently more oppressive than the most dreaded certainty.

"Two or three days after the arrival of the above intelligence, Mr Hough received an order, couched in the most menacing language, to appear immediately at the court-house, to give an account of himself. This, so unlike any message we had ever before received from government, spread consternation and alarm among our teachers, domestics, and adherents; some of whom followed Mr Hough at a distance, and heard the ap palling words from some of the petty officers, that a royal order had arrived, for the banishment of all foreign teachers. As it was late when Mr Hough arrived at the court-house, he was merely ordered to give security for his appearance at an early hour on the approaching day, when, to use their own unfeeling language, If he did not tell all the truth relative to his s tuation in the country, they would write with his heart's blood.'

"Our embarrassments at this period were greatly in creased by the circumstance, that the viceroy and ta mily, who had always been our steady friends, had been recently recalled to Ava; and the present viceros, with whom we had but a slight acquaintance, had left his family at the capital. Mr Hough was not sufficient. ly acquainted with the language, to allow his appealing in person to the viceroy; and, as it is not customary for females to appear at his court in the absence of the viceroy's lady, we had nothing before us but the gloomy prospect of being obliged to submit to all those evils, in the power of petty officers to inflict, when unprotect ed by higher authority.

"The following days, Friday and Saturday, Mr Hough was detained at the court-house, and under the necessity of answering, through an interpreter, the most trivial questions; such as, what were the names of his parents, how many suits of clothes he had, &c., all which were written down in the most formal manner imaginable. The court would not allow his retiring for any refreshment; and this, together with several other petty grievances, convinced us that it was their object to harass and distress us as much as possible feeling safe in the idea that circumstances were st that we could not appeal to the viceroy."

In these painful circumstances, Mrs Hough and Mrs Judson appealed to the viceroy, who immediately issued orders that they should receive no more molestation. About this time the Cholera began to break out amot the natives, and the utmost consternation prevailed in Rangoon. There was also at the same time a report of a war between England and Burmah, and the English

ressels were hastening to depart. In this state of mat- | ters, Mr Hough and his family set off for Bengal, carry. ing with them the press and other printing apparatus. Mrs Judson at first thought of accompanying them, but providentially she still remained at Rangoon, and in a few days her mind was set at rest by the safe return of her husband. A few weeks after Mr Hough's departure, his place was happily supplied by the arrival of Messrs Colman and Wheelock from Boston. Thus reinforced,

Mr Judson began to think of building a zayat or place of worship, where the Burmans might have an opportunity of hearing the Gospel publicly preached. The place is thus described by Mrs Judson :

"The zayat is situate thirty or forty rods from the mission-house; and in dimensions, is twenty-seven by eighteen feet. It is raised four feet from the ground, and is divided into three parts. The first division is laid entirely open to the road, without doors, windows, or a partition in the front side, and takes up a third part of the whole building. It is made of bamboo and thatch, and is the place where Mr Judson sits all the day long, and says to the passers by, Ho! every one that thirsteth,' &c. The next, and the middle division, is a large airy room, with four doors and four windows, opening in opposite directions; made entirely of boards, and is whitewashed, to distinguish it from the other zayats around us.

"In this room, we have public worship in Burman on the Sabbath, and in the middle of which I am now situated at my writing-table, while six of the male scholars are at one end, each with his torch and black board, over which he is industriously bending, and emitting the curious sounds of the language. The third, and last division, is only an entry way, which opens into the garden, leading to the mission-house.

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In this apartment all the women are seated, with their lights and black boards, much in the same position and employment as the men. The black board, on which all the Burmans learn to read and write, answers the same purpose as our slates. They are about a yard in length, made black with charcoal and the juice of a leaf; and the letters are clearly imprinted with a species of white stone, a little similar to our slate pencils. A lesson is written out on this board, by an instructor; and when the scholar is perfect master of it, it is erased, and a new one written. The Burmans are truly systematic in their elementary instructions, and a scholar is not considered qualified to read without spelling, until he has a perfect knowledge of all the various combinations of letters."

To be concluded in our next.

CHRISTIAN PHILOSOPHY.

No. III.

REFRACTION AND COMPOSITION OF LIGHT. BY THE REV. JAMES BRODIE,

Minister of Monimail.

THOUGH it is one of the primary properties of light that it moves in straight lines, it is nevertheless refracted, or bent, when it passes from one transparent substance into another of a different density. If, for example, we trare the course followed by a ray falling on water, we find, that while it is a straight line both before and after it enters the water, there is a bend at the point of entrance. It is on this principle that the powers of lenses and magnifying glasses depend. Glass being a denser or heavier body than air, the rays of light, on entering it, are all refracted, and the rounded form of the lens gives them an inclination inwards, so that after passing through it, they meet in a point, or focus, behind, and then produce an image of the body from which they

originally proceeded. The crooked appearance presented by a straight rod partly immersed in water, affords another familiar illustration of the same property.

This refraction, or rather refrangibility of light, is one of its most important qualities; but it is not possible fully to illustrate it without figures and demonstrations, of which the present publication does not admit. We may, however, enumerate some of the beneficial effects which it produces. The refraction of the solar rays in coming through our atmosphere, diffuses more

uniformly, during the day, the light and heat of the sun, and it causes, in the evening, our twilight, by means of which we are enabled to see, even after the sun has set, and are gradually prepared for the approach of darkness. The refraction of light, when transmitted through glass, communicates all their value to the spectacles, that help the aged eye to read the word of God; to the telescope, that unfolds the mysteries of the heavenly orbs, and to the microscope, that opens up the wonders of the insect world. And it is the refraction of light in passing through the eye, the most beautiful of all optical instruments, that enables us to discern the size and form of the objects around, for without this refraction, we could only distinguish between light and darkness, and guess at the prevailing colour of the scene before us. In all this it becomes us to trace the hand of God, and to mark the wisdom and goodness of our Heavenly Father, who adapts the properties of light to the nature and condition of man.

Hitherto we have considered light as a simple substance, and all its parts as refracted and reflected in the same manner. This, however, is not the case. The white light that comes from the sun, or from any other luminous body, is actually made up of seven different kinds of light, of different colours, viz., red, orange, yellow, green, blue, indigo and violet. The method employed by Sir Isaac Newton to establish this remarkable fact, is at once simple and satisfactory. In the window shutter of a dark room he made a small round hole, and placed behind it a prism, or three sided piece of glass, so that the beam of light coming in at the hole might pass through the prism, and then put a white screen at a little distance farther back to receive the light. When the prism was removed, the beam proceeded in a straight line to the screen, and formed on it a round white spot, but when refracted by the prism, it formed an oblong image, containing the seven colours before enumerated, the red being the least, and the violet most refracted from the original direction of the solar beam. By making a hole in the screen opposite any one of these colours, so as to allow it alone to pass, and by letting the colour thus separated fall upon a second prism, he found that he could not separate it into an oblong image, or into any other colour. Hence he called all the seven colours simple, in opposition to white light, which he called compound. He afterwards shewed that these seven colours, when again united, produce white.

The decomposition of light, which is caused by its refraction in the atmosphere, is the cause of the beautifully varied tints of the sky, which sometimes give such a gorgeous appearance to the rising and setting sun. To it we also owe the rainbow, the most lovely of all natural phenomena. When the sun shines on a cloud, the drops of rain refract the rays which fall on them in an oblique direction, and reflect a portion of them when thus refracted and decomposed. As this reflection can only take place at one particular angle, the coloured image assuines a circular form. The colours are the same as those produced by the prism, the red rays forming the outermost, and the violet the innermost portion of the bow. Sometimes a secondary, or external bow, much fainter than the other, is observed, in which the order of the colours is reversed.

Light, however, is most frequently decomposed by

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