sioned our conviction; but we ought to remember the influence they had with us, and, therefore, retain the conviction which they once produced. This, indeed, is what we ought to do in every common art or science; nor is it possible to act otherwise, considering the weakness and limitation of our intellectual faculties. Thus it was that Latimer, one of the noble army of martyrs, who introduced the Reformation into England, behaved himself in that great conference which was held between the most learned of the protestants and papists in the reign of Queen Mary. This venerable old man, knowing that his abilities were impaired by age, and that it was impossible for him to recollect all the reasons which had directed him in the choice of his religion, left his companions who were in full possession of their parts and learning, to baffle and confound their antagonists by the force of reason. As for himself, he only repeated to his adversaries the articles in which he firmly believed, and in the profession of which he was determined to die.

There is nothing which strengthens faith more than morality; faith and morality produce and support one another. But the most efficacious means of strengthening faith and morality is habitual adoration of the Supreme Being, as well in constant acts of mental worship, as in outward forms. The devout man not only believes, but feels, that there is a Deity. He has actual sensations of him. His experience concurs with his reason. He sees him, more and more, in all his intercourses with him; and even in this life, he almost loses his faith in conviction.

Once more, frequent retirement from the world, accompanied by religious meditation, is an excellent me

thod of giving life to faith. In the crowded scenes of society the mind is stunned and dazzled amid that variety of objects which press upon her. In retirement every thing disposes us to be serious; in cities, the works of man engage our attention; in the country, the works of God. The former are the product of art; the latter, of nature. Faith and devotion grow naturally in the mind of every reasonable man, who sees the displays of divine power and wisdom in every object on which he casts his eyes. The Supreme Being has given the strongest proofs of his own existence in the structure of the heavens and the earth, which he, who is withdrawn from the hurry of human affairs, can scarcely fail to observe. Aristotle says, that should a man live under ground, and there converse with works of art and mechanism the most exquisite; and should afterwards be brought up to the open day, and behold the glories of the heavens and the earth, he would immediately pronounce them to be the works of such a being as we define God to be. The royal poet of Israel exclaims, "The heavens declare the glory of "God; the firmament showeth forth his handy work.

Day after day poureth forth instruction, and night "after night conveyeth knowledge. The heavens have "neither speech nor language; their voice is not heard; yet their sound goeth forth through all lands, and "their words unto the farthest regions of the earth."

The spacious firmament on high,

With all the blue ethereal sky,

And spangled heavens, a shining frame,
Their great Original proclaim.

Th' unwearied sun, from day to day,
Doth his Creator's power display,
And publishes to every land
The work of an Almighty Hand.

Soon as the evening shades prevail
The moon takes up the wondrous tale,
And nightly to the listening earth
Repeats the story of her birth;

While all the stars that round her burn,
And all the planets in their turn,
Confirm the tidings as they roll,

And spread the truth from pole to pole.

What though in solemn silence all
Move round the dark terrestrial ball;
What though nor real voice nor sound
Amid their radiant orbs be found;
In reason's ear they all rejoice,
And utter forth a glorious voice;
For ever singing as they shine,

"The hand that made us is divine!"

THE END.

LONDON:

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