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intended to support, being such as I hope you would even now be able to answer satisfactorily, and most of them arising from the habit too many people allow themselves of reading the Bible in detached parts, instead of studying it as one connected whole, by which means they lose the opportunity of perceiving the mutual dependence of one part on another, which would explain and illustrate all. Whenever any objection you meet with excites a doubt in your mind, I entreat you, with all the earnestness of a mother's love, to consult some pious, sensible Christian, who will be able to direct you to such arguments or books as are calculated to remove it. As to the objection here alluded to, Moses is giving an account of the creation of this world, and not of the universe at large, so that whatever bodies might have previously existed were created, with respect to this world, only when they became visible to and connected with it.

1, 2. It appears that the earth was created before (we have no means of judging how long before) “the Spirit of God moved upon the face of the waters,” and commenced fitting up the world for its intended inhabitants.

3. Light existed before it was rendered visible to this world in a compact form or body. 16. Thus Christ was the Light of the world before he made bimself known to it in a bodily substance, or in a clear and distinct Revelation. John i.5-10.

11, 12. This law of nature which we find so universal in the material creation is by no means confined to it. Every thing in the moral world, the invisible, but strongly-felt course of causes and effects is marked by the same invariable rule, each producing “ seed after its kind.” The cause, in every instance,

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produces some correspondent effect which, in its turn, becomes a cause, and re-produces an effect which, again becoming a cause, carries on the chain to eternity. Thus, love of any object produces a desire to obtain it; the indulgence of that desire produces a desire of more indulgence ; continued indulgence produces habit; habit, by degrees, wears out the sense of enjoyment; a higher indulgence of the same passion is sought, begins the same round again, and thus goes on ad infinitum. Whether the desire be for the gratification of ambition, avarice, pride, vanity, revenge, sensuality, or any other that can be named, this round of producing and re-producing cause and effect will invariably be found to be the natural course of things. This was the source of the tears of Alexander, when, having conquered the world, he wept that he had no more worlds to conquer. This observation goes much deeper than may at first appear, since in it are involved considerations of the highest importance. First: We should here see the exceeding sinfulness of sin. If every deviation from right, may, like a path which at first gently sloping from another, leads to an opposite direction, thus lead us to destruction of which the first few steps afford no warning, how narrowly should we watch every erroneous idea, every wrong desire, every minute seed of any thing that might, in its fullest developement, tend to evil. Secondly: We should learn to judge things, as our Lord directs, by their fruits. The seed may be almost imperceptibly small, its evil nature may sometimes escape even the quick eye of holy watchfulness, but “ by its fruits ye shall know it.” If any action or word, however trivial, naturally tends to stir up evil in your own breast, or that of another,

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it either is, or it springs from, evil seed. Depend upon it, good seed will, in one form or another,-for every seed has its own body,- produce good, and every evil seed will produce evil and only evil continually. Thirdly: Whenever this chain of cause and effect is broken in our favour, and it never was, and never will be broken to our injury, though our short-sighted view may sometimes apprehend it is, we should see and acknowledge the interposition of divine mercy

Let any man, capable of thought, (for multitudes have by neglect lost the power of any thought deserving the name); let any man, capable of thought, look backward and look inward, and he must acknowledge that if the chain of sin, which circumstances have woven around him, has been broken, it has been by some cause which he could not command. Some event, some casualty, as it is called, has perhaps given a new turn to his mind, or to the course of events ; or some impression has forced itself, unsought for, on his mind, but always something not the natural fruit of the course he bas been pursuing. Fourthly: If man be thus woven round and round in chains he cannot break, we should hence learn the necessity of a Saviour, even such a Saviour as the Lord Jesus Christ, who was, from the beginning, the Word, by which all things were created, and “by whom all things do consist;” since none but He who planned the course of nature, who holds in His bands the beginning and the ending, the spring and the result of all things and all events, can break, or turn aside the course He first ordained; which course, while man adhered to God and good, was an immutable security to him of never-ending, ever-growing good ; and which is so still to all of

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the fallen race, who embrace the Saviour, the only means offered to repair, or in the nature of things capable of repairing, the mischiefs incurred by his departure from them.

14–20. In the fourth day of the world the sun appeared : in the fourth millennium the Sun of Righteousness appeared, and God, the Light of the world, was made manifest in the flesh.

26. I have been told that in this, and some other places, there is in the original language an intermixture of the plural and singular, by which an idea of more Persons than one in the Deity is conveyed. Of this and of all other remarks respecting the original languages of scripture, I hope you will one day be competent to judge for yourself; of all my observations of every kind I hope you will endeavour to judge by the only unerring rule, their agreement with the word of God. It is natural you should read, with partial tenderness, the opinions of a fond mother, written for your use; but this partiality must not influence your judgment on matters of religion, or you will be in danger of building your faith on my word, and not on the word of God.

27. God created man in His own image-impressed on him a similitude of His own natural and moral powers. While man walked with God, those powers were necessarily filled with good from the only Source of good. But when, by disobedience, he turned away from God, all the good with wbich he had been filled was necessarily withdrawn, as your image is withdrawn from a mirror when it is turned away

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from you.

30. Every green herb is given for meat, consequently there were none noxious in their first crea

tion. While man was innocent all was pure and inpocent around him. Ferocious and venomous animals are attributed to the power of the enemy. Luke x. 19.

M.

POMPEII.

O THOU! whose guilt-to other realms a sign-
Heaven would not scorch to dust, nor earth entomb;
Fated once more 'neath conscious suns to shine,
Thy courts waked up from centuries of gloom;
That man may scan what stirred the Wrath divine.
Thy rest to break 'ere summon'd to thy doom !
Is not thy Maker just? Sball vice in vain
Outrage his will, unchecked from age to age ?
Woe's me! He speaks, and ruin pours like rain, 3.1
Kindling a flame nor tears nor prayers assuage;"
And on this shore, and on His Jordan's plain,
Are signs : He hath his will, and sin its wage?!!
O'er the sunk cities rolls the Dead Sea's wave, det
And here, 'mid desert shrines, behold Pompeii's grave!

Latrobe's Solace of Song.'

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