blessed Word which dictates the prayer, declares emphatically, "that if any would not work, neither should he eat ;" and "commands and exhorts by our Lord Jesus Christ, that with quietness they work, and eat their own bread." But, with all this, the prayer of my text is in perfect and admirable harmony. It bids us, in the use of means, and in the midst of the labour of our hands, still cherish and express a sense of entire dependence upon God. And think how many considerations there are which, if really appreciated, are fitted to awaken this humble, childlike disposition! What are we, after all our labour, and when our efforts have been crowned with the richest measure of success, but stewards of the bounty of God's providence? "He prepareth rain for the earth, maketh grass to grow upon the mountains, giveth to the beast his food, and to the young ravens which cry." He says also to man, that he may teach him to feel his dependence, "The silver is mine, and the gold is mine, saith the Lord of hosts." And how soon, and how easily can he send forth a sentence against us, as he did against Israel of old? "Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness." Again, are we not indebted to the tender mercy of God for the smallest benefits we enjoy? Yes, brethren; right views of our position, as sinful and bell-deserving creatures, should make us feel, and confess with trembling and humility, that not only is the hand of Providence to be discerned in our smallest bless ings, but that all are the fruit of unmerited mercy and compassion. So Jacob of old felt, when pouring out his heart before the Lord. "I am not worthy of the least of all the mercies, and of all the truth which thou hast showed unto thy servant." Such also was the sentiment of the Psalmist, when, praising the God of heaven, he thus speaks concerning him: "Who giveth food to all flesh; for his mercy endureth for ever." And, once more, who but God, in his tender mercy, gives power or ability to any to use or enjoy the gifts of His providence and mercy? "It is of the Lord's mercies that we are not consumed, because his compassions fail not." "There is an evil," said the wise man, "which I have seen under the sun, and it is common among men: a man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it; this is vanity, and it is an evil disease." How remarkably is one form of this evil illustrated by the case of the rich man in the parable, who, rioting and boasting in his substance, said to his soul, " Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, Thou fool, this night thy soul shall be required of thee; then whose shall those things be which thou hast provided?" These, then, are | some of the considerations which should lead us, in every circumstance, to cherish and express a sense of entire dependence upon God. But I proceed, farther, to observe under this branch of my discourse, that it is not a mere feeling of dependence on the general providence and mercy of God which our Saviour inculcates on his followers. Mark you, brethren, particularly in whom it is that they are enjoined to place their confidence, with reference to the smallest temporal mercies. It is in their "Father in heaven," who, as the whole Gospel tells us, stands in a new and blessed relation to all who come to him through faith in Christ. He is their covenanted God and Father, dealing with them in all things as truly united to his Son, who is the Eider Brother of the family, their Surety and Representative in the presence of the Father. Now, there is no other way in which we may warrantably come to him, or present the expression of our desires, even with regard to temporal benefits. Think how solemn and decided is the testimony of the Saviour himself: “If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned." But O, brethren, to come unto God through Christ, as a covenanted God and reconciled Father, and to cast our care on him, with reference to temporal as well as spiritual necessities, this is the secret of peacethe way to real blessedness and comfort. Thus coming, we are assured that whatever benefits are bestowed, the curse, which naturally cleaves to them, will be blotted out for ever. That fearful sentence will be entirely removed: "I will even send a curse upon you, and I will curse your blessings; yea, I have cursed them already, because ye do not lay it to heart." Yes, brethren; for if we be one with Christ by a living and abiding faith,-if thus we be the sons and daughters of the Lord Almighty,-then “there is no more curse;" "Christ hath redeemed us from the curse of the law, being made a curse for us." Again, thus coming and casting our care on Goi, we have a right, in the covenant of grace, to al things really needful. Its grand and comprehensive promise is, "All things are yours." And so with special reference to temporal benefits, how gracious the provision set before us!-how sure the ground on which the people of the Lord may pour out this prayer at his footstool! "The young lions do lack and suffer hunger; but they that seek the Lord shall not want any good thing." "He shall dwell on high; his place of defence shall be the munition of rocks; bread shall be given him, his waters shall be sure." And, once more, in every, even the smallest mercy, nay, more wonderful, even in the denial or withdrawal of his benefits, such an one is privileged to recognise a pledge and token of the unchanging love and faithfulness of Jehovah. All things are given or withheld in terms of that corenant ratified by the blood of Christ, which is ordered in all things and sure. How true, then, and how precious that saying of God's Word, "A little that a righteous man hath, is better than the riches of many wicked!" Such, then, is the disposition which the Saviour inculcates in the text-true and heart-felt dependence on God through faith in Christ, not only for spiritual blessings and eternal life, but also for the smallest temporal mercies. But, Brethren, these are not the views which are current among the children of men. Riches and honours are continually sought for, as though the end of our being lay in their attainment. The sentiment is practically scouted by the world, that "a man's life consisteth not in the abundance of the things which he possesseth." But, whatever may be said or done by a blinded and ungodly world, the rule of heavenly wisdom is that recorded in the text. And O surely there is every thing in our present state to recommend it! Think of the shortness, vanity, and uncertainty. of human life! "Take therefore no thought for the morrow; for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof." Think, too, of the infinitely greater magnitude of things unseen and eternal! O how unspeakably important, instead of spending our precious days and our nights of sleepless anxiety in the eager pursuit of trifles which perish with the using, to be seeking for that portion. which can enrich our never-dying souls, to be where neither moth nor rust doth corrupt, and where thieves do not break through, nor steal!" These are the lessons which our Saviour would press upon his followers, that, "labouring not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man only shall give us," they may cast every temporal anxiety on him, and humbly, submissively, and in faith, may rest on his precious promise, "Be content with such things as ye have; for he hath said, I will never leave thee, nor forsake thee." II. It implies a spirit of true moderation in our desires after temporal benefits." Give us day by day our daily bread." Who can read these few, but expressive words, without feeling how solemnly they enjoin the lesson which I have just announced to you? They tell us plainly, that we are only warranted to ask from God those temporal benefits which are absolutely required for the supply of present necessities. True, it may please God, in his all-wise providence, to give us superfluities. He may give us, by inheritance, or as the fruit of lawful industry, according to the language of the wise man, "riches, and wealth, and power to eat thereof, and to take our portion, and to rejoice in our labour." "This is the gift" laying up for ourselves treasures in heaven, of God," this, wherever it is bestowed, is an important trust committed to us by the Giver of all good, and involving a high and solemn responsibility. But the point to be noticed is, that he gives us, in his Holy Word, no warrant whatever to ask or expect such benefits, nor, consequently, to labour for their attainment, as though thus we were compassing the highest end of our existence. We e are warranted and enjoined to pray and labour for our daily bread, that is, as I understand it, for such a portion of temporal necessaries and comforts as may serve to maintain us honourably in the stations which Providence has assigned us. But above and beyond this, we have no warrant, that I can see, to ask, expect, or appropriate; all must be left at the disposal of Him whose benefits we enjoy. How well did Solomon of old understand this principle, when, as we read, the Lord appeared to him in a dream by night, and God said, "Ask what I shall give thee;" and when he, though elevated to a throne, feeling that he had no warrant to ask for riches or for worldly greatness and increase, answered, "Give therefore thy servant an understanding heart, that I may discern between good and bad!" And how emphatic the approval of these sentiments, " And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life, neither hast asked riches for thyself, nor hast asked the life of thine enemies; behold, I have done according to thy words; and I have also given thee that which thou hast not asked, both riches and honour; so that there shall not be any among the kings like unto thee all thy days." And again, how well is this principle illustrated in that prayer of Agur the prophet: "Remove far from me vanity and lies; give me neither poverty nor riches; feed me with food convenient for me; lest I be full, and deny thee, and say, Who is the Lord? or lest I be poor, and steal, and take the name of my God in vain !" And now, brethren, let me conclude this Discourse, by impressing on your attention the solemn lesson which it teaches with regard to the right disposal of our worldly substance. Is it true that we are bound to cherish a sense of continual dependence on God, even for the smallest mercies; and that, in point of fact, we are but stewards of the bounties of Providence,-debtors to undeserved mercy, and that God only gives us ability to use and enjoy the benefits he bestows? Is it true also, that we are warranted to ask no more than will fairly and honourably supply our present wants, that above and beyond this we have no right from Christ to expect or appropriate temporal good things? Then how careful, how tender in conscience, should we be as to the use we make of temporal benefits bestowed on us. Is there no guilt or danger, think you, in abusing common mercies,-in turning them into so many instruments of folly, extravagance, and sin? Is not this to dishonour the merciful Giver of them all,— to call down upon our heads that fearful denunciation, "I will even send a curse upon you, and I will curse your blessings; yea, I have cursed them already, because ye do not lay it to heart?" Or, shall we love and seek them, to the neglect of things spiritual and eternal-of that portion which is treasured up in Christ, which alone can enrich our never-dying souls? Miserable folly and de through grace, may enable them to endure, as seeing Him who is invisible. Can there be a sight more affecting, than that of some humble artisan or labourer, who, by the sweat of his brow, had been struggling to rear a helpless, yet interesting family, when suddenly his daily toil is arrested by the hand of some cruel malady? The stream which had been always scanty, is dried up quickly at its fountain. With what feelings of anguish, almost of despair, will the sufferer turn his languid eye towards the cherished objects of lusion! however a blinded world may regard it. | to administer those spiritual comforts which "Go to now, ye that say, To-day, or to-morrow, we will go into such a city, and continue there a year, and buy and sell, and get gain; whereas ye know not what shall be on the morrow: for what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away." No, no, brethren; listen to the counsel of unerring wisdom: "Honour the Lord with thy substance, and with the first-fruits of all thine increase." And O, dear friends, if we have really found the rest and portion of our souls in Christ, how cheerfully should our hearts respond to the in-conjugal and parental fondness, as he thinks of junction! Have we not learned in the school of Christ that these blessings, in themselves, are not worthy of our regard? Have we not there been taught to "count all things but loss, for the excellency of the knowledge of Christ Jesus our Lord?" Yes, truly; if we have heard and learned of the Father-if we have seen the King in his beauty, and tasted that the Lord is gracious. And has it not been given us to feel, in a sense to which we formerly were strangers, that as it is true of ourselves that "we are not our own, but bought with a price," so also is it true emphatically of all that we possess? Yes, brethren; these are the views of the genuine followers of Jesus of all who are growing in likeness to Him who "came not to be ministered unto, but to minister, and to give his life a ransom for many." Consider, then, I pray you, the solemn injunction of God's Word: "Withhold not good from them to whom it is due, when it is in the power of thine hand to do it. Say not unto thy neighbour, Go, and come again, and to-morrow I will give; when thou hast it by thee." And, that no doubt may rest upon the question, To whom, then, is it due to receive of the benefits which I enjoy listen yet again to the counsel of heavenly wisdom: "Let him that stole steal no more; but rather let him labour, working with his hand the thing which is good, that he may have to give to him that needeth," Do we see brethren around us perishing for lack of knowledge, or pining away in misery, under the evils of poverty and disease?-and, keeping in view the principles which I have endeavoured to illustrate, is it in the power of our hand to help and deliver them? This, then, is their due-this help we are bound, by every consideration, to extend to them. And now, think for a moment of the special call which I have this night the honour to address to you. I am persuaded that I need not dwell, in this assembly, on the claims of this excellent Society a Society which, for the long period of fifty-six years, has laboured in a field of Christian benevolence, than which, I will venture to say, there is none more deeply interesting and important. They seek out chiefly the industrious poor of our community, when the hand of affliction presses heavily upon them; and while cheerfully granting what their means afford for mitigating their temporal calamities, they are careful the day, so rapidly approaching, when the little remaining store, the hard-earned fruits of his industry, shall be exhausted, and when from that once happy household the heart-rending cry shall be raised, "Bread, bread; and no man breaketh it unto them?" Such are the cases which it is the object of this Society to relieve. And to such an afflicted household, what a messenger of peace will the faithful visitor of such a Society appear,bearing the little treasure, so to speak, in the one hand, which conveys to them the comforting assurance that "the barrel of meal shall not waste, and that the cruse of oil shall not fail;”—and with the other pointing them to Him who, from the bowels of his compassion, has declared, "Come unto me, all ye that labour, and are heavy laden, and I will give you rest!" Is not this an object, brethren. worthy of your countenance and your prayers? And when we can offer you such a channel, through which your liberality may flow, how justly and emphatically may we urge you with the solemn appeal which stands recorded in God's Word: "But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” WEEP NOT FOR THE DEAD. BY WILLIAM ANDERSON, OH! weep not for the dead; they are at rest- No sorrow know they in their narrow bed; And weep for those who go to other climes, Weep for the dead in sin-the guilty soul For him who never heard the Saviour's nameFor him who, having heard, rejects the same. Oh! weep not for the dead, nor those who go Into mortality's dread depths below; But weep for those who mourn and suffer here, The slaves of sin and all its guilty fear! "MINIMS OF NATURE." BY THE REV. DAVID LANDSBorough, ON THE PHOSPHORESCENCE OF ZOOPHYTES. IN Dr Johnston's truly excellent and interesting work, "The History of British Zoophytes," in describing Sertularia pumila, he quotes the following passage from Stewart :- "This species, and probably many others, in some particular states of the atmosphere, gives out a phosphoric light in the dark. If a leaf of Fucus serratus, with the Sertularia upon it, receive a smart stroke with a stick in the dark, the whole coralline is most beautifully illuminated, every denticle seeming to be on fire." I have lately discovered that this is not only probable as to many others, but that it is absolutely certain. The fact mentioned by Stewart seemed an interesting one; but I thought that the experiment must be made in the sea, or in a basin of sea-water, and I had not made the trial. About two months ago, however, I brought from the shore, in a vasculum or pocket tin box, some Zoophytes attached to sea-weeds, and laid the box on the lobby table till I should have leisure to examine some of them that I meant to preserve. When night came, I was beginning in the dark to take them out of the vasculum, when to my delight and surprise, they began to sparkle. Remembering what I had read in Dr Johnston's work, I gave them, as I removed them from the box, a hearty shake, and they instantly became quite brilliant, like strings of little stars or precious diamonds. To ascer tain which were the kinds that sparkled, it was necessary to make the selection by candle-light, and then removing the candle to make the experiment. The first I tried was Valkeria cuscuta, and with it I succeeded. From Sertularia polyzonias and Cellularia reptans little light arose. With Laomedea geniculata I was very successful; on this and on other occasions, it not only, when shaken, became very sparkling, but also emitted a strong smell of phosphorus. Membranipora stellata of Thompson, which spreads itself on a flat surface in a star-like form, on being shaken, became doubly entitled to the name of stellated, as every polype in its cell lighted up its little star, so that for a short time the polypidom became like a little illuminated city. I tried a specimen of Sertularia pumila, the one mentioned by Stewart as phosphorescent; but as it had lain too long on the shore, it did not shine, the polypes, I suppose, being dead. Flustra membranacea, however, was very beautiful. When the sea-weed over which it was spread was shaken or bent-as the cells were closely arranged-it was instantly in a blaze, and became for a little like a sheet of fire. Since the beginning of November, I have repeated the experiment with several Zoophytes. It cannot be said that there is any cruelty in these experiments; for the roughest concussion that a verson can give them is not | | so great as what they experience in their native element every time the floods lift up their mighty waves. Neither can it be said that it is depriving them of life; for their death is unavoidable as soon as they are cast upon the shore. The sea-weeds, on which they have built their floating habitations, have been torn from their roots by the violence of the winds and waves; and though cast back into the sea, they would never take root again, but would be left by the next tide on the shore, to perish along with the countless living creatures adhering to them. On this last occasion, I got some specimens of the elegant Plumularia cristata; but they had lain too long exposed to the ungenial influences of a November sky, so that only a few of the polypes lighted up their tiny lamps, and their lights were small, and of a darker red, than any I had seen exhibited. About this time I made a similar experiment with a creature of another family. It was a very large specimen of Botryllus Schlosseri, attached to Halidrys siliquosa. I am not aware that it has been even suspected that any of this tribe is phosphorescent ; but on shaking it roughly in the dark, I had the satisfaction of seeing that it was as much disposed as any of the Zoophytes to resent the insult. Though it was beautifully marked with numerous star-like figures, it sent not forth a sparkling light as might have been expected from these rows of stars; but the whole massy body of the creature became at once in a glow, shining, however, with a more lurid and sullen-looking fire. From these experiments, made with some of the Zoophytes commonly found on the Ayrshire coast, we have been led to surmise that this power of emitting phosphoric light is more generally possessed by the minute inhabitants of the deep, than many are apt to imagine. We are not entitled, indeed, as yet, to conclude that it is possessed by all Zoophytes, but we are now certain that it is possessed by many. We are not at liberty to say that it is possessed by all Mollusca tunicata; but we now know for certain, what I think was not known before, that it is possessed by one of them, and what is a property of one may be so of more. We may not venture to say that all the little Medusa which, as transparent jellies, abound in the sea, become luminous in the troubled wave; but when it is known that one of them at least, which takes its name from this property, can shine in the dark, may we not suspect that this is a more general quality than is generally supposed? And may not the beautiful phosphorescence of the agitated sea, at certain seasons, be owing to them and to the marine infusories which in "numbers numberless " abound in the deep? We are naturally led to inquire why the benignant Creator, who does nothing in vain, has granted to so many of the feeble inhabitants of the deep the power, in certain circumstances, of becoming luminous. As he made all things for his own glory, and as his inanimate and irrational creatures glorify him, by furnishing to his rational and intelligent creatures topics of devout contemplation, fitted to fill them with wonder, and to lead them to show forth his glory and praise, we doubt not that the luminosity of these marine "minims" was intended to be one of these topics. "Praise him ye dragons, and all deeps," says the Psalmist, or "all inhabitants of the deeps." The elegant Zoophytes and | encamp round about them that fear him, and deliver the little transparent jelly-like medusa are well calculated to show forth his praise during the day; and should not our pious admiration be increased, when the former, on being handled during the night, become more brilliant than rubies and diamonds; and when the latter, it is probable, with other generally invisible minims," render every troubled portion of the deep a splendid whirlpool of innocuous fire? But should we not still more adore his wonder-working hand, if we find, that what is beautiful in our eyes is highly beneficial to the floating light-bearers themselves? May not this garment of fire be their armour of defence, their panoply of protection? They have their enemies amidst the waves, and may not this sudden flash of fire, in the darkness of the deep, be intended to alarm the enemies by which they are assailed? The Lord was to his people of old a pillar of fire by night, and a pillar of cloud by day. By fire and cloud he may design to protect his irrational creatures even in the present day. When the Cuttle fish is pursued by its enemies, it can eject an inky fluid from a bag with which it is furnished; so that, involved in a murky cloud of turbid water, it is concealed from the grasp of its voracious foes. The Botryllus, which we mentioned, seems inert and defenceless, and would be a very savoury mouthful to a prowling haddock; but when, as the gourmand begins to nibble, its prey on a sudden becomes like a live coal,--we suspect that the boldest haddock would be made to stand aghast. If HE thus defend with a robe of fire this helpless inhabitant of the deep, how much more will He, according to his promise, “wall of fire around his people, and the glory in the midst of them!" be a And when is it that these tiny dwellers in the deep appear in greatest splendour? It is in troublous times -in the darksome hour of danger. And is it not under the cloud of affliction, and in the dark night of distress, that God's chosen people most sweetly shine? Is not the brightest page of their history that which tells how "they wandered about in mountains, and dens, and caves of the earth, not accepting deliverance, that they might obtain a better resurrection?" And if they shone in that hour of darkness, it was like the moon when she looks upon the orb of day-it was because, from the midnight gloom in which they were involved, they looked up to the Sun of Righteousness, and, cheered by his benignant smile, shone with his reflected radiance! Is there not another solemn lesson which, without overstraining, we may draw from this subject? Take a pailful of the sleeping sea, and examine it in the sunshine, and what can we see but the limpid element? Contemplate in the light of day a shrub-like specimen of the Zoophyte, and what symptoms do we behold that it is the abode of living creatures? Agitate the water, however, during the gloom of night, and it becomes a mass of living fire. Shake the branching Zoophyte in the dark, and the animalcules which, when quiescent, were unseen, shine forth with more than gem-like splendour. Child of the dust, and heir of immortality! in the deepest solitude art thou alone? Are not myriads of bright spirits around thee, though thy veiled eyes cannot behold them? Does not "the angel of the Lord them?" Does he not "make his angels spirits, and his ministers a flame of fire?" "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" Does he not give his angels charge over his people, to keep them in all their ways? If we are of his people, were our eyes, like those of the prophet's servant, opened in an hour of seeming jeopardy, might we not see around us a multitude of the angelic host-horses and chariots of fire? When Jacob, as a forlorn and companionless traveller, lay down, with the earth for his bed, and a stone for his pillow, was he not taught, in the watches of the night, that he was far from being in a state of dreary solitude? Saw he not, in a glorious vision, the bright angels of God ascending and descending-holding con stant communication betwixt heaven and earth,--receiving their mandates from the Lord; and returning with a faithful report, when they had executed ther commission? And can we forget, that though never angel winged his way from heaven to earth, nor from earth to hea ven, there is One that is ever near to every one of us -that the eye of the Eternal "slumbers not wor sleeps," that "he besets us behind and before,”—that "he compasseth our path, and our lying down, and is acquainted with all our ways, and understandeth our thoughts afar off?" It was chiefly the presence of the Lord that inspired Jacob at Bethel with such holy awe. And should we not often seek to realize his presence, by holding holy communion with him through Jesus Christ, his Son? In his name, we may draw near to God, as children to a Father; and doing so, with mingled feelings of reverential affection, and holy fear, and unspeakable delight, we shall, like Jacob, be ready to say, Surely the Lord is in this place, and we knew it not! This is none other than the house of God, and this is the gate of heaven!" CHRISTIAN TREASURY. Affliction a blessing.-Affliction well sustained inproves every part of our religion. It teaches cumpassion and sympathy towards others in their troubles. It gives an edge to our devotion, an ardency to our prayers, tenderness to our heart, and a life to our grace, Patience hath its perfect work; our resolutions for God are It is the trial and triumph of our faith. confirmed; so that we take faster hold of God, and of those things that cannot be taken from us. Out sorrows, at longest, are but short; and we shall shortly ourselves go the same way. How diminutively does the apostle speak of the afflictions of this present time! "Our light afflictions, which are but for a moment.' You call them heavy, he calls them light; and those light afflictions but for a moment;" and that moment of light afflictions "worketh for us." You are apt to think they all work against you, but they work for you a far more exceeding and eternal weight of glory." The contrast lies between affliction and glory: light afflictions and the weight of glory; light affiction for a moment and glory eternal: Spoken as much like an orator, as like an apostle. And who was it that said all this? One that knew as well what affliction was, one that had as much of it to his share, as any man in the world.-DR GROSVENOR, Faith on earth and sight in heaven.-God makes all things double; the eye for light, and light for the cys. While he is preparing the character of the believer for |