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This doctrine of creation is not, indeed, the discovery was perfectly fitted to serve. Every thing that he of man's reasoning or inquiry, but is God's own revela- made, in every view that can be taken of it, was “very tion of his own work. The wisest of the heathen could good.” Whatever now appears among the works of form only the irrational and self-contradictory notion creation that is the opposite of good, evil in itself, or of some original matter existing from eternity, out of the cause of evil, is the work of another hand, and bewhich all things were moulded or made ; but the Scrip- longs not to the first world, which its blessed Creator tures plainly teach, that God alone is from everlasting, pronounced to be good, but to the present world, on that he

only bath immortality,”—that “ of him, and which he pronounced a curse. Yet in the midst of through him, and to him, are all things.” “ Through judgment hath be remembered mercy, and made the faith we understand that the worlds were framed by good prevail over the evil; nay, hath made the evil the word of God; so the things which are seen were itself to praise him, and promote the eternal purposes not made of things which do appear.” All that exists of his infinite, eternal, and unchangeable love. Still, is, in the words of our Lord, " the creation which God then, may we look upon his work of creation as reflectcreated ;" and of every thing and every being he can ing the glory of his perfections, and for ever find cause say, at all times, and in all respects, “I have created to say, as bis Word teaches us to do, “ All thy works biin for my glory; I bave formed him, yea, I have shall praise thee, O Lord. The earth is full of the made him."

glory of the Lord." • O Lord, how manifold are thy But farther, as to the manner of this work of crea- works! in wisdom hast thou made them all: the earth rion, and as here stated, “ God made all things by the is full of thy riches." word of his power.” The work of creation was the 1. Let us keep in mind the design of God in the simple act of God's will. By a powerful word, as inti- work of creation. It was the execution of his eternal mating that will, the original matter of all things was decree, to manifest bis own glory; and how wonderful brought forth out of nothing, and the agents of pro- a work in itself, how far above our comprehension, gressive creation put in operation. “ The heavens the act of creation-making all things out of nothing! were framed by the word of God.” “By the word of This was the first miracle, the greatest of all miracles; the Lord were the heavens made, and all the host of and still is a continued miracle, daily before our eyes, them by the breath of his mouth." He spake, and it declaring God's glory. This, indeed, vain man is conwas done ; he commanded, and it stood fast.” Ile re- tinually disposed to forget; just the more so, that he quired only to say, “Let there be,” and “it was so.' thinks he understands the works of creation around him. But, while thus he might have produced all things in Much have we been able to search out of the beauty, one instant of time, and by one act of power, he was and the uses, and the relations, of these works, and pleased to put forth a succession of these acts; and hence even to trace the secondary agents by which God works, it is here stated, as what the Scriptures teach, that and the secret operations which he is carrying on, by

God made all things in the space of six days.“In the settled laws which he hath imposed upon the material six days the Lord made heaven and earth, the sea, and world; and much, in this way, are we enabled to disall that in them is.” This order of creation, and the cern of the power, and wisdom, and goodness, of the work of each day, is distinctly declared in the beginning great Creator; but soon do the most profound inquirers, of his own revealed word of truth; and we may easily if they inquire wisely, come to deep things, even in understand that many wise and good purposes were the most common works of creation, wbich they cannot answered, both by these successive processes, and by fathom, and become sensible, if they reason rightly, that these particular portions of time being employed. But the existence even of this visible world is a continued only one special use or reason is made known to us, for miracle, and full of mysteries. " The meanest work the work of creation being completed in six days, rather of God is inexhaustible, and contains secrets which than any other number ; and that is, that thus we may the wisdom of man will never be able to penetrate. have an example of our own period of labour during | They are only some of the superficial appearances and six successive days, and resting on the seventh, in obe sensible properties with which we are familiar. Subdience to his positive commandment. All that we are stances and essences we cannot reach. The secret really concerned to know and believe respecting the laws, which regulate the operations of nature, we canwork of creation is, that both in the matter and in the not unveil. Indeed, we have reason to believe, that manner of that creation,

the most enlarged understanding must, in a very short God made all things rery good.”—This God him-time, resolve its inquiries into the will of God, as the self, upon a survey of the whole, pronounced them to ultimate reason.". There the loftiest and the humblest be; and we cannot possibly question that they were intellect, the long-searching sage and the simplest man

And God saw every thing that he had made, that goeth forth to his labour, are brought together to and behold it was very good.” Every thing in its place the saine point, to see and say at once it is God's creawas perfectly adapted to serve the purpose for which tion; it is his mighty voice, still saying, “ Let it be;" it was designed; and particularly, to answer the great his everlasting arm still holding it in existence—“ uppurpose of the whole work, namely, to manifest the holding all things by the word of his power.” glory of the great Creator. Nothing else than a desire 2. Let us, then, duly consider, in the works of creato impart good could be supposed to induce the self- tion, the operation of his hands, and the tokens of his existent God, possessing in himself essential glory and

presence. - Therein he manifests his perfections in ways eternal felicity, to call this vast universe into being, innumerable— by proofs most palpable, in language and to fill it with creatures innumerable, capable of most intelligible. On every side he bangs out his own enjoying life and happiness ; and this gracious purpose hand-writing, in letters, if we may so speak, large and every created object, as it came pure from his hand,

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legible, to tell us of his presence with us--of his care God hath said in his Word concerning the creatures over us--of his claims upon us. • The heavens de. that he hath made. You have only to consider the clare the glory of God, and the firmament showeth bis heavens which are the work of his fingers, the sun for handiwork. Day unto day uttereth speech, and night which bath he set a tabernacle, the moon which he bark unto night showeth knowledge. There is no speech appointed for seasons, and the stars of the sky in their nor language where their voice is not beard. Their multitude. You have only to lift up your eyes on line is gone out through all the earth, and their words high, and behold who bath created these things, and to the end of the world.” Nowhere, and at no time, bringeth out their hosts by number. You have only “ hath he left himself without witness, in that he did to behold the great and wide sea, wherein are things good, and gave us rain from heaven and fruitful seasons, creeping innumerable, both sınall and great beasts. filling our hearts with food and gladness.” “ The in. You have only to learn who thundereth marvellousiy visible things of him from the creation of the world are with his voice, and sendeth out lightnings that they clearly seen, being understood by the things that are may go and say, Here we are. You have only to kexp made, even bis eternal power and godhead; so that in mind who giveth snow like wool, and scattereth the they are without excuse.” There is no excuse for boar-frost like ashes, and casteth forth his ice like

orgetting God-living without God in the midst morsels-- who hath begotten the drops of dew, and of God's own world; looking daily upon the traces of stayeth the bottles of heaven, and stilleth the waves God's presence—tbe productions of his power--the of the sea. You have only to consider wbo provideth proofs of his wisdom--the tokens of his goodness; yet the raven with his food, and maketh the stork kror seeing nothing of God, and " saying even in his heart, her appointed times; and the turtle, the crane, and the There is no God." “ The open secret,” as the uni. swallow to observe the time of their coming-who verse has been quaintly called, the sign of God's glory causeth the grass to grow for the cattle, and berb for openly hung out to the sight of his rational creatures, the service of man. You have only to contemplate the yet still a secret to so many of them. “ A brutish lion, which turneth not away for any; the horse, who man knoweth not; neither doth a fool understand paweth in the valley; and the ox, who knowech bis this." • They are altogether foolish and brutish."

owner; the ants, who prepare their meat in the sun. There is often, indeed, a sufficient searching into God's

mer; the locusts, who go forth in bands; and the spider, works of creation, in order to know and understand who taketh hold with her hands. You have only to his wonders; but this altogether in a manner that is consider the lilies of the field, how they grow, and by at heistical--looking only at the tools that are in the whom they are clothed with a beauty with wbich band of the Divine Artificer, and the manner in which Solomon in all his glory was never arrayed. he disposes them, but leaving, or rather keeping, the these you may easily see to be very good, as God great Creator himself out of sight, and so, as saith the created them; and should learn to contemplate daily, prophet, are “ brutish in their knowledge." “ Their

as manifesting his glory, his power, bis wisdorn, bis beart is waxed gross,

and their ears are dull of hearing, goodness, his presence. All these you are to regard, and their eyes have they closed;" and thus, seeing not however, as in themselves nothing, as at first brought God in these wondrous works which they themselves out of nothing, and as continually upheld by His will describe, are infinitely more irrational than the ignorant from sinking back into their original nothing. 411 idolater of old, who worshipped every wonderful thing these, you are to remember, according to His Word, in creation as a god. In times of ignorance, the world shall at last wax old and pass away, and perish and be was full of gods; and, in man's fancied wisdom, is now

seen no more, and no place for them be found among a godless world. Let us watch against both these ex

things that are; while the blessed and faithful Creator tremes of foolishness; and see God in every object of shall alone remain, to be the portion of your souls to creation, but make nothing created our God. In the be glorified and enjoyed for ever more. “ Thou, o least, as well as in the greatest of his works-in the Lord, in the beginning hust laid the foundation of the leaf of the forest, as well as the sun in the firma earth, and the heavens are the work of thy hards, ment--you may see God made visible, and in every | They shall perish, but thou remainest ; and they all creature, as has been said, “ a window through which shall wax old as doth a garment, and as a vestare shalt you may look into the Infinite;” but let not your thou fold them up, and they shall be changed; but souls rest on any thing beneath the infinite, eternal, thou art the same, and thine years shall not fuil." and unchangeable Jehovah. Hearken, tben, unto this, as the unceasing voice of creation. “ Stand still and

CHRISTIAN TREASURY. consider the wondrous works of God.” Muse on the works of his hands. “ These works of the Lord are

The Saints in Heaven,_ The saints in heaven shall great, sought out of all them that have pleasure have the glorious presence of God, and of the Lan:b. therein ;” and they are high, and wide, and deep the saints militant have his special gracious presence.

God is every where present in respect of his essence ; enough to exercise the most exalted faculties of man

There they are brought near to the throne of the or angel. The wisdom of Solomon, that excelled, great King, and stand before him, wbere he shows found pleasure therein, when he “ spake of trees, from his inconceivable glory! There they have the tabesthe cedar-tree that is in Lebanon, even unto the hyssop nacle of God on which the cloud of glory rests, tbe that springeth out of the wall; and also of beasts, and all-glorious human nature of Christ wherein the ful

ness of Guilhead dwells, not veiled, as in the days of fowls, and of creeping things, and of fishes.” But

of his buiniliation, but shining through that blessed there needs not great wisdom, or deep searching, or

fesh (that all the saints may behold his glory), long leisure, to find this pleasurem-nothing higher than and making that body more glorious than a thousand every one may attain, who can read for himself what suns! so that the city hay no need of the sun, nor of

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I.

the moon ; but the glory of God doth lighten it, and Christ the Light and Comfort of the Church.- When the Lamb is the light thereot” (properly the candle the sun takes its course towards us in the season of thereof), the Lamb is the luminary or luminous body the year, it drives away the sharp frost, and the heavy which give light to the city; as the sun and moon now fogs of winter, it clears the heavens, decks the earth give light to the world, or as a candle lightens a dark with variety of plants and flowers, and awakes the room; and the light proceeding from that glorious birds to the pleasant strains of their natural music. iuminary, for the city is the glory of God. Some When Christ, after a kind of winter absence, returns time that candle burnt very dim, it was hid under a to visit a declining church, admirable is the change bushel in the time of his humiliation, but that now and that he produces ; all begins to flourish by bis sweet then it darted out some rays of this light, which dazzled influence,-his house, his worship, his people, are all the eyes of the spectators ; but now it is set on high clotbed with a new beauty ; but it is spiritual, and, in the city of God, where it shines, and shall shine for therefore, none but spiritual eyes can discern it. When ever in perfection and glory. It was sometimes laid he will thus return, all the power and policy of man can aside, as a stone disallowed of the builder ; but now it no more hinder him, than it could stay the course of is, and for ever will be, the light or luminary of that the sun in its circle. In like inanner, a deseried, city; and that like unto a stone most precious, even forsaken soul, that can do nothing but languish and like a jasper stone clear as crystal.—Rev. T. Boston. droop, while Christ withdraws bimself, what inexpres

Self-Examination.—In order to unmask our hearts, sible vigour and alacrity finds it at his returning. Then let us not be contented to examine our vices, let those graces which, while they lurked, seemed to have us examine our virtues also, those smaller faults.” been lost and quite extinguished, bud forth anew with Let us scrutinize to the bottom those qualities and pleasant colour and fragrant smell. It is the light of actions which have more particularly obtained public his countenance that banisheth their false fears, that estimation. Let us inquire if they were genuine strengthens their faith, and cures their spiritual infirmi. in the principle, simple in the intention, honest in the

ties. The Sun is indeed the sovereign physician.prosecution. Let us ask ourselves whether in some

“ Unto you that fear my name, shall the Sun of Right. admired instances our generosity had no tincture of eousness arise with healing under his wings.” Mal. vanity, our charity no taint of ostentation ? whether, iv. 2.-ARCHBISHOP LEIGHTON. when we did such a right action which brought us into credit, we should have persisted in doing it had we

SONNETS ON PRAYER. foreseen that it would incur censure ? Do we never deceive ourselves by mistaking a constitutional indiíference of temper, for Christian moderation ?

Do we

LORD, what a change within us one short hour nezer construe our love of ease into deadness to the Spent in thy presence will avail to make ! world? our animal activity into Christian zeal ? Do What heavy burdens from our busoms take! we never mistake our obstinacy for firmness,-our

What parched grounds refresh, as with a shower! pride for fortitude,-our selfishness for feeling,-our

We kneel, and all around us seems to lower; Jove of controversy for the love of God,-our indolence We rise, and all, the distant and the near, of temper for superiority to human applause ? When Stands forth in sunny outline, brave and clear : we have stripped our good qualities naked ; when we

We kneel-how weak! we rise -- how full of power ! have made all due deduction for natural temper, easi. | Why, therefore, should we do ourselves this wrong, ness of disposition, self-interest, desire of adıniration,

Or others that we are not always strongwhen we have pared away every extrinsic appendage, That we are ever overborne with careevery illegitimate motive, let us fairly cast up the ac- That we should ever weak or heartless be, count, and we shall be mortified to see how little will Anxious or troubled, — when with us is prayer, remain. Pride may impose itself upon us even in the And joy, and strength, and courage are with THEE shape of repentance.

The humble Christian is ag. grieved at his faults, the proud mau is angry at them.

When hearts are full of yearning tenderness He is indignant when he discovers he has done wrong,

For the loved absent, whom we cannot reach, not so much because sin offends God, as because it has

By deed or token, gesture or kind speech, let him see tbat he is not quite so good as he had tried

The spirit's true affection to express; to make himself believe.- Mrs H. More.

When bearts are full of innermost distress, Thoughts on the close of the Year.-My soul, how bath

And we are doomed to stand inactive by, the year been hastening from thee, and thou hastening Watching the soul's or body's agony, in it from the world! Where are the days fied ? They | Which buman effort helps not to make less ; are gone to be numbered with the years beyond the

Then like a cup capacious to contain flood; and thou art now standing as on the isthmus of The overflowings of the heart, is prayer : time. “ The end of all things is at hand.” Friends The longing of the soul is satisfiedare dying around thee—thou art dying thyself-yea, The keenest darts of anguish blunted are; the world is dying, and “the end of all things is at And though we cannot cease to yearn or grieve, hand." In this state, my Lord, well may I look up to Yet have we learnt in patience to abide. thee; circumstances so very solemn may well induce

Rev. R. C. TRENCH. soberness and watchfulness unto prayer. Yes! blessed Jesus, I would pray thee so to direct each thought of my heart, tbat every faculty may be on the watch-tower

A DISCOURSE. waiting my Lord's coming. Thou hast said, “ Yet a little while, and be that shall come will come, and will

By the Rev. Robert Burns, D.D., not tarry." Oh! then, for grace to live by faith on

Minister of St George's Parish, Paisley. thee; and so to live, that when I change worlds I may

(Continued from page 811.) not change my company; for if in time I live with Christ, and enjoy Christ, I shall not live less with “Now when Daniel knew that the writing was signed, Christ, nor enjoy Christ less, when I exchange time for

he went into his house;" &c.-Dan, vi. 10. eternity. Lord Jesus, make me wateh unto prayer, and thou wilt be, both now and then, in life and death, Il. Let us now attend to those lessons of praca my portion for ever. Rev. DE HAKEH.

tical piety, which the conduct of Daniel, in the

II.

THE CHARACTER OF DANIEL :

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instance before us, is designed and fitted to fur- | private and domestic economy, the statute and nish to our minds.

common and confest ordinary law of his chamber, 1. We have here an edifying example of well and of his household. What an edifying example principled and well regulated devotion. — Da- of devotion in this pious and consistent nobleman! niel, though a great man, was not ashamed to “ Not many great—not many noble are called," acknowledge a higher and greater than himself ; still there are some. How dignified and sublime to cherish toward him the sentiments and the is piety in every situation, and more especialiy feelings of ardent piety; and to bow the knee in when associated with the splendours and immunihis presence,

the attitude of prayer. Prayer ties of rank! Do these make any additions to its he recognised as a duty, and cherished as a source native lustre ? No ; " when unadorned it is of consolation. Often had it cheered him in most adorned ;” but they derive new splendour his moments of solitude and of sorrow,—often and new dignity from it: and in the crown of ibe had it proved a most salutary refuge when all other monarch, and the coronet of the noble, it constirefuges seemed to fail. It lightened the pressure tutes the finest and the fairest jewel. of captivity, and even in the land of strangers, and It is no uncommon thing to find men excusing amid the desolations of Judah, he poured forth Christians in the neglect of private and family his soul before his God, and found that he was a prayer, by pleading the number and extent of present help, “and that he never saith to any of their secular engagements,—the man of mer. the seed of Jacob, seek ye me in vain.”

chandise with his counting-house, and its endless Nor does he satisfy himself with silent and routine,—the mechanic and the operative artisan, solitary musings—the ejaculations of a devout with the load of business pressing on them from soul to “ Him who seeth in secret," he “enters their customers, the farmer with his fields and into his house,” and he prays in bis ordinary ha- crops, and his servants, and bis cattle, and his bitation, sometimes alone, and at other times with markets ;-the man of rank, moving in a style the members of his family around him, having superior to theirs, with his ceaseless retinue of visiadopted the truly patriarchal, and truly scriptural tors, and sports, and avocations nameless, domestie principle, that every house not only may be, but and public. Had Daniel been inclined to find an ought to be, a “ place where prayer is wont to be excuse for the neglect of private and household made," and that wherever we pitch our tent, there devotion, he might have easily found a most God must have an altar. Along with his peti- plausible one indeed, in the multiplicity of bis tions, he "gave thanks” for the mercies of the secular concerns, and the magnitude of his public past, and the hopes of the future,—remembering, engagements. He pleads no such apology : for that in the midst of his present dangers and we find that, amid all the hurry of state affairs, difficulties, he had still abundant cause of thankful- he kept himself at leisure, probably by an admirable ness to his God. He recognised God as standing adjustment of his time and occupations-for thrice to him in covenant relation, for we are told " he each day waiting upon his God. No false shame prayed and gave thanks unto God.” When he prevented him from officiating as the priest at bis prayed and gave thanks,—" he kneeled,” as expres- own altar; and, like David, he felt a peculiar sive of humility, and reverence, and submission; delight in returning from official duty, and retiring he did this “three times a day," after the example from the hurry and bustle of the world, that he of David and other servants of God, in former might call upon the name of his God, and bless and later times—in the morning, when the dawn his household. of another day reminded them of the mercies of 2. We have here a noble example of stedfastness the past night, and the snares and temptations in the faith.—He knew that the decree was signed, which every day brings along with it; in the that it was now passed into an established law of evening, when the shades of night and the dark the empire, and that the very design and purpose mantle of nature associated themselves with the of it were to entrap him and bring him into trouble. holy musings of their souls on Him “who maketh | The reflection on it must have occasioned him no the outgoings of the morning and of the evening small measure of anxiety, and the trial of principle to rejoice,”—and at mid-day, when the extreme

Many suggestions may have presented heat of the sultry clime of Palestine, rendered re- themselves to his mind, as suitable to such an tirement, and repose, and refreshment absolutely exigency, and many very fair schemes might have necessary, and when the thought of Him who been devised to save him from the cruel alterna: causeth his sun to shine, and who giveth the tive. Even a man of sincerity in the main might things which are requisite for the body, led them have thought himself warranted, in a case so tryto offer before his throne the tribute of bumble ing, to have used a little management so as to gratitude, and to ask of him his salutary protec- secure his life, and yet not violate his principles. tion, that the “sun may not smite them by day, nor He might have refrained from praying visibly, the moon by night.” This, we read, was done by and in audible words, while yet he poured out bis him as aforetime. There was nothing new in it, heart secretly before the Lord. He might have -no ostentatious additions, by reason of his suspended the worship of the family while he conpeculiar circumstances, and no deviations from, trived to retain that of the closet and the heart. or omissions of, the established rule. It was bis He might omit for the thirty days, his ordinary ordinary practice, it was part of his established times and occasions of devotion, with the under

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stood resolution, that he would pray so much the we wish to serve, that we can dispense with our oftener, when the days were expired, and the dan- customary religious observances, for the sake of the ger was over. But Daniel knew that all these company who chance to be with us, and who may plans and schemes, plausible as they might ap- not be of our way of thinking on these matterspear, would not do for him. They all proceeded that we tolerate blasphemous and profane and imon the principle of concealment, or omission of pure communications, for fear of offending by reduty, or a change in the usual manner of doing proof, or by some other decided marks of disapit, and all from the fear of man, which bringeth a probation, or that we yield in our practice to the

Daniel was a public man, and the repre- fashion of the world, just because it is the fashion, sentation of the more religious part of his coun- and we have no power to change it. trymen in Daniel, and the most prominent witness Nevertheless, it is quite possible that even now to the honours of the true God, in the midst of the disciples of the Redeemer may be called to surrounding idols. The eyes of many were there suffer persecution. The sneer of ridicule may fore on him; and had he failed, or appeared to be pointed at their superior sanctity. The world's fail now, when his principles were brought so dread laugh may disturb and vex the most placid decidedly to the test, « it would have been as when and amiable, and yet decided minds. The forfeita standard-bearer fainteth." Had he acted on ure of interest and worldly favour and advancecompromising principles, it would have been ment, may be the price which we may be called to thought both by his friends and by his enemies, pay for purity and integrity of principle; and the that he had thrown up his accustomed duty, for trial of cruel mockings “may constitute no small this time, through cowardice and base fear, which ingredient in that cup of bitterness which is mingwould have tended much to the dishonour of God, led for the drink of Him who trod the wine-press and the discouragement of his brethren. Indivi- alone.” In the ordinary commerce of life, then duals of less decided character, and, moving in a there will be trials of faith, and Christians may lower and more obscure sphere, might act with be called to hold fast their integrity, at some concaution and reserve, but Daniel, who was a veteran siderable expense. It is just in such cases as in the army of the saints, and who had so many these, that the example of Daniel holds forth at eyes upon him, must act with more courage, and once a pattern to guide and an encouragement to for this very reason too, that he knew the law to cheer. "Do not the mean compliances of Christian be made expressly for him. He resolves not even professors harden many transgressors in their evil to seem to come short of his ordinary and accus

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not teach them to despise your tomed duty. He follows his usual mode of wor- principles, by your timorous desertion of them ? shipping his God, and thus by stedfast adherence Do you not thus show that you prefer your ease, to the path of rectitude, leaves to his foes not the your reputation, or your emolument, to the allshadow of a plea, that he had either relinquished his vancement of the kingdom of Christ? And, do religion or even waived the outward and ordinary you not give occasion to the men of the world to expressions of it, for the sake of self-interest. say, that religion is all a trick, or piece of political

The pattern here unfolled to us, is a noble one finesse, and that its most zealous friends can just indeed, and the language of it is clear and decided. be as worldly and as complaisant as others, when “Be not afraid of them that kill the body, and it chances to serve their turn by being so ? Bad afterwards have nothing more that they can do,” as the world is, it loves consistency, and Daniel, “ who art thou, that thou shouldest be afraid of a through a long life of tried integrity, commanded man that shall die ; and hast.feared continually the respect of his most determinea enemies. The every day, because of the fury of the oppressor, language of his history then is clear and explicit. as if he were ready to destroy? and where is the “ How long halt ye between two opinions." Let fury of the oppressor ? ” Isa. li. 12, 133. Our our grand rule of conduct ever be that of the blessed Redeemer lays great stress on the duty of apostle and his followers,—"For whether we

and undisguised profession of bis name live, we live unto the Lord ; and whether we die, and cause before men, “For whosoever shall be we die unto the Lord: whether we live therefore, ashamed of me, and my words, of him shall the Son or die, we are the Lord's." of man be ashamed, when he shall come in his 3. Lastly, We have in Daniel a practical illusown glory, and in his Father's, and of the holy tration of the grand principles whence all true angels.” We have little cause to fear the “fury of devotion and all genuine piety must flow. We are the oppressor," or the arm of persecution to be told that, notwithstanding the infamous decree of raised up against us. In these happier days, and Darius, Daniel went into his chamber, the ordinary in our beloved land, Christianity is recognised and scene of his devotional exercises, and “bis winestablished by law, and we are permitted to sit dows being open toward Jerusalem, he prayed each under his “vine and fig-tree, none daring unto his God.” This was his ordinary practice; to make us afraid.” Our temptations then, to hide and we may rest assured that the opening of his our religion from others, are trilling in the ex- window, far from being a symptom of ostentatious treme, when compared with Daniel and the good display, was the usual accompaniment of the demen of other days. So that our guilt is exceed- votional exercises ; that the sight of the visible ingly magnified if it be so that we conceal our re- heavens might affect his heart with a sense of awe ligious views for fear of displeasing those whom and reverence to that God who dwelleth far above

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