come, when they shall have to give an account of their stewardship before the Great Judge of all, when men's good and evil actions will be weighed in a balance, and when the consequences of their immorality and crimes will appear in awful memorial against them.

The good and just man, on the other hand, derives comfort and satisfaction every moment of his existence, from the consolatory nature of his reflections, from the consciousness of the rectitude of his intentions, and of the uprightness of his conduct in every transaction of his life; he enjoys the fruits of his honest labours, and whatever are the wants of his family, they are supplied by his honourable exertions in the career of useful industry. He lets "his light shine before men," by giving them an example of perseverance in the path of virtue; his domestic circle is always the object of his solicitude and care, and his offspring learn to venerate and to imitate the character of him to whom, under Providence, they owe their existence. Happiness and peace are ever found in his habitation, and he moves progressively on to the close of a long and useful life, with a mind at ease, and a conscience void of offence towards God and man. At the near approach of that period, when his earthly tabernacle shall dissolve, he looks up with hope and with joy to the great Author of his existence, confiding in the mercy of God, through

the merits of a blessed Redeemer; and while about to enter on the confines of another world, he lies down peaceably to rest, like the little innocent in his cradle, after the joys and prattle of a long day. The soul quits its frail tenement, the immortal spirit soars into

the boundless realms of space, and rises "unhurt amidst the war of elements, the wreck of matter, and the

crash of worlds.

DISCOURSE.

BY THE LATE REV. THOMAS M'CRIE, D.D., Author of the "Life of John Knox," &c. &c. [Occasioned by the Death of the Right Hon. GEORGE CANNING, August 1827.]

“Behold, he put no trust in his servants, and his angels he charged with folly: How much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth? They are destroyed from morning to evening; they perish for ever, without any regarding it. Doth not their excellency which is in them go away? they die, even without wisdom."JOB iv. 18-21.

Ir an enterprising navigator were to discover a large and beautiful island, which had hitherto escaped the observation of all his predecessors, to sail round it, fix its exact place on the map, describe its bays, creeks, and inlets, and give us some idea of the general appearance of the interior, as viewed from a distance, we would hail his discovery as not only gratifying to our curiosity, but as an accession to the knowledge which we previously possessed of the globe that we inhabit. But if another navigator, who commenced his voyage about the same time, should proceed to the same island by a different course, land on its shores, hold intercourse with its inhabitants, and bring home the most credible and authentic proofs of their vast superiority in intellect, in science, in morals, in religion, and in happiness, to the most civilized portions of the hitherto known world, we would regard his discoveries as excelling those of the former, inasmuch as whatever adds to the

knowledge of the intellectual and rational species, is more valuable than that which relates to the material world in which they dwell.

The suppositions now made, may help us to decide on the comparative claims of the boasted science of astronomy, and that of divine revelation. By means of the former, great light has been thrown on the material system of which our globe forms a part,-it has added to our knowledge of the number of the heavenly bodies, has calculated, with amazing ingenuity and accuracy, their im mense distance from our earth and from one an other, measured their bulk, ascertained their mo tions, described their external aspect, and determined the fact that they are habitable. B beyond this it has not proceeded. It cannot determine whether there are inhabitants in any other planet save our own; and any conclusion of this kind, is inconsistent with the fundamental princi ple on which its most beautiful and best ascertain ed discoveries rest,-it is mere conjecture and hypothesis. Here, however, revelation comes to our aid, and without either making pretensions to discoveries in the material world, or contradicting those which sound philosophy has made, it vasty enlarges our acquaintance with the intellectual and spiritual world. Besides the correct and exalted views which it gives us of Him that “made the seven stars and Orion, that turneth the shadow of death into the morning, and maketh the day dark with night," it conveys to us the highly interest ing information, (rendered credible by all the evidence, external and internal, with which it is accompanied,) that there is between the great Spint and man, an intermediate order of spirits, whose habitation is in the high and holy place, where the effulgence of the divine majesty shines,-myriads of angels and archangels, cherubim and seraphim exalted in intelligence, bright in purity, burning with fervour in the service of God, and great in power to execute the commands of the eternal King, before whose presence they stand, and by whom they are sent forth to minister for them who shall be heirs of salvation. Divine revelation lays open the heaven of heavens, and there, by the glass of faith, clearer and stronger than the teles cope of any astronomer, we see "the ancient of days," sitting on a throne like the fiery dere while "thousand thousands minister unto him, and ten thousand times ten thousand stand before him."

But, my brethren, the discoveries which divine revelation makes to us of the invisible world, su prising and sublime as they are, were not intended to raise our astonishment, or gratify our curiosity. They are uniformly brought forward in the Scr tures for practical purposes of the highest kind The doctrine of angels is introduced to illustrat the amazing condescension of the Son of G who stooped to take on him our nature, and ar being made for a little lower than the angels at he might suffer death, was exalted far above li principality and power, and might and done. At other times it is taught for the consolation of the

saints who, amidst all the dangers and privations of their present condition, have assurance that they are encompassed, preserved, and provided for by God's invisible host. At other times, it is adduced to set forth the greatness, wisdom, and holiness of God, on the one hand, and the folly, weakness, and nothingness of man, on the other. This is the view with which it is introduced in the text, which contains an oracular sentence, solemnly pronounced by a spirit which passed before Eliphaz, at the silent hour when deep sleep falleth

on men.

The description given of the light in which the Supreme regards the angels, and the judgment which he forms of them, is expressed here in the past time. And what a striking and awful commentary have we on the words, according to this sense, in the fate of a portion of the angelical family, as revealed to us in Scripture! They occupied the same high rank, and enjoyed the same blissful and glorious abodes with the elect angels, but, by pride and rebellion, they forfeited their place, and were doomed to shame and everlasting contempt. "God spared not the angels that sinned, but cast them down into hell." From the first day that he created them, when they shouted for joy at the laying of the foundation-stone of the universe, he knew that they would prove transgressors, and therefore withheld his confidence from them. Behold how "he put no trust in his saints, and charged his angels with folly." And was he, after this, to place his confidence in man, even though created in his own image, and honoured to wear the crown of his delegated authority on earth?

But, my friends, there is another striking proof of the truth of the leading proposition in the text, in relation to the angels who did not involve themselves in the apostasy of their fellows. Having formed the gracious purpose of recovering a number of the family of Adam, who had fallen into the snare and condemnation of the devil, and to glorify himself by forming a new world out of the ruins of the old, God looked around him for a deliverer and restorer. But he could find none among the highest order of beings whom he had created, adequate to the task, or worthy to be intrusted with the vindication of the divine honour in the salvation of sinners. "Unto the angels hath he not put into subjection the world to come, whereof we speak.' And, therefore, he sent on this errand his own Son, the brightness of his glory, by whom, also, he had at the beginning made the worlds. Behold, again, how he "put no trust in his saints, and charged his angels with folly." And shall man attempt to be his own Saviour, or dare to approach the spotless Being whom he hath offended, with the view of propitiating him? "Behold he putteth no trust in his saints (his holy ones); yea, the heavens are not clean in his sight; how much more abominable and filthy is man, which drinketh iniquity like water!" (chap. xv. 15.)

وو

These, also, are the words of Eliphaz, and as

they run in the present time, they shew that what is asserted of angels in the text is applicable to them still. God only possesses in himself being and all excellence, whether natural or moral, essentially, independently, unchangeably, indefinitely, and in perfection. Angels derived their being, and all its excellencies, from him; they depend on him for it every moment, and have no security for its continuance but what is founded on his pleasure and purpose; for "of him are all things, in heaven and in earth, visible and invisible, whether they be thrones, or dominions, or principalities or powers, and by him all things consist." Talk we of be ing? He only can say, "I am." Of well-being? He only is blessed. Of endless being? He only hath immortality. Of power? His is the greatness and the strength. Of wisdom? He is the only, as well as the all-wise. Of holiness? There is none holy but the Lord. of goodness? There is none good but God. In comparison with what is in God, all the power, and wisdom, and goodness which are to be found in the most honoured of creatures, is unworthy of any of these names; "for who in the heaven can be compared unto the Lord? who, among the sons of the mighty, can be likened unto the Lord?" What the apostle says of men, "the foolishness of God is wiser than men, and the weakness of God is stronger than men," is in our text applied to angels. He knows that if the world were committed to their government, it would go into confusion. Accordingly, "he will not trust them on account of their strength, nor leave his labour to them ;' but his eyes run to and fro throughout the whole earth, and he worketh all things according to the counsel of his own will.

دو

How forcible, my brethren, does the inference drawn from the proposition thus established, now appear! If such is the estimate which the Most High forms of angels, who are exalted in rank, power, and intelligence, then how insignificant and contemptible must we be in his sight? Behold, he put not trust in his angels as charged with folly," how much less in them that dwell in houses of clay; whose foundation is in the dust!" The angels are pure spirits, and have their abode in that house which is eternal in the heavens. We dwell on the earth. "There is a spirit in man," also, "and the inspiration of the Almighty giveth him understanding;" but then that spirit and that understanding are lodged in a house of clay, whose foundation is in the dust. This is applicable to all men, whatever their rank and qualities may be; and it is descriptive at once of their meanness and their frailty. What are our bodies, but moulded, moving, breathing, speaking clay! Wonderfully but fearfully made, inasmuch as the very fineness and complexity of their mechanism portends and threatens their dissolution. What can be frailer than a house of clay, founded not on a rock, but on the flitting dust, which the slightest violence will overturn, and which, if it escape the external blast, will soon fall by its own weight! Not a day nor an hour passes in which these clay cot

It will be seen by the preceding remarks, that the ass was formerly considered an animal of great value, and employed in the service of man for very important purposes. He was used for riding, for plowing, for preparing rice ground, and for driving the mill. The ass is also mentioned in the Word of God as entitled to the rest from labour which the Sabbath affords: "That thine ox and thine ass may rest together." Exodus xxiii. 12. But the usefulness of this animal, and the specific notice taken of him by his Maker, did not shield him from the tyranny and oppression of man. The ass was not only beaten and severely treated while he performed important services; his very carcass, when deprived of existence, was treated with indignity and contempt. The ingratitude of the Jews to this animal was such, that when life became extinct, his body was thrown into a ditch, or into the open field, a prey to the vulture and the ravenous beast. The burial of an ass was reckoned a most ignominious thing in the eyes of a Hebrew. When the prophet Jeremiah described the fate of Jehoiakim, he said, "They shall not lament for him, saying, Ah my brother! or, Ah sister! they shall not lament for him, saying, Ah lord! or, Ah his glory! He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem." Jer. xxii. 18, 19.

ON THE EVIL OF

VAIN CURIOSITY, AND INDETERMINABLE AND USELESS SPECULATIONS.

No. III.

BY THE REV. JAMES FOOTE, A.M., Minister of the East Parish of Aberdeen. THE last topic to which we adverted, in illustration of the evil of vain curiosity, and indeterminable and useless speculations, was that of inquisitiveness with regard to things relating to others. There is still another view in which the evil in question calls for our serious consideration, and that is, in reference to much matter of anxious curiosity relating to our own future history.

The past of our life belongs to us, as we can retrace it in memory; the present belongs to us, still more completely, as it is now with us to be wisely or foolishly spent; but the future is not ours, for it lies hid behind an impenetrable veil. We sometimes, however, feel a desire to have the veil drawn aside; and when this desire is unchecked by sober reflection, it gives rise to such inquiries and anxieties as the following:-" Is this particular scheme into which I am entering to prove successful? How would I conduct myself if I were advanced to that higher sphere at which I am aiming? What is to be the general complexion of my future lot in the world? Is poverty or wealth, is obscurity or fame, to be my portion? What trials are coming on

me? and how shall I bear them? Alas! if such cala

we should perform in the cause of religion and benevo lence, if we were in a station of greater wealth and influence, which, however, very probably we may never reach, let us attend to the call of present duty, and let us be careful to acquit ourselves well in the place we now fill. Now is the time to move, both for our lawful worldly benefit, and also for the more essential benefit of our souls. O let us not, in idle dreams, suffer the present season to glide unheeded and unimproved away. Let us not sacrifice this precious op portunity, to the slothful indulgence of airy specula tions on the possible occurrences of some distant period, when long before that period shall have arrived, another person may be occupying our dwelling and our situation in society, and the green grass be covering our grave.

It is vain, too, to distress ourselves with the apprehension of future troubles. How common is it for men to escape the evils which they dreaded, and, on the other hand, to be visited with those of which they never thought! Let it, therefore, be our care to live as the children of God, and to improve our present trials, and then we need have no other care. Then we may rest contented with the general assurance test, whatever happen, our strength shall be as our day. Thanks be to the Lord for such gracious words as these: "Take no thought for the morrow; for the morrow shall take thought for the things of itself Sufficient unto the day is the evil thereof." "Be careful for nothing but in every thing by praye and supplication, with thanksgiving, let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus."

:

There is especially one event in our history, which, if we could only find its particulars, we sho probably sometimes turn with the most intense inte rest, the event of our own death, in all its circumstances of time, and place, and manner. "How long have! yet to live? and when shall my course be run? Whet am I to breathe my last? Am I to waste away slow degrees, or to be suddenly cut off?" So a ma might be disposed to ask; but all in vain. There 2. indeed, "an appointed time for man upon earth," ther are bounds appointed that he cannot pass," but "the number of his months is with God," and not wi the knowledge of man himself. Let us be contente that such is the case, and let us be ever preparing ani waiting for our change. If we would die unto the Lord, let us live unto the Lord; for thus living dying we shall be the Lord's.

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Our history may, perhaps not inaptly, be considered as written, or rather in the course of being written, 1 a book. That book, we shall say, was bound and coplete from the first, but was all clean paper. Our tory is entered into a certain number of pages, the beginning up to the page that corresponds present hour of our existence, and all the rema pages are still clean. What is written may be p ably consulted; but what wiser could we become poring over the blank leaves towards the end of t volume ? Of as little use is it for us to indulge anxious curiosity with regard to our future histor which, to us at least, is as completely a blank, blank leaves of our imaginary book.

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