ing, and sleeping, his being weary, sorrowful, and destitute, his conversation and travels, his agony and bloody sweat, his crucifixion and burial. Prove first, that he of whom all this was related, was a being of a species different from the human, although with every attribute which belongs to and distinguishes that nature, either in physiology or metaphysics, and we are then prepared to quit the solid resting place afforded by these historical facts, for a higher point. But say not, we can never know what species a being every way characterized as human, belongs to, because we have no revelation about his nature. This very circumstance, that we have no such revelation, and yet have such a history, is amply sufficient to prove that we do know who Jesus was.

The title, "The Son," is equivalent to "the Son of God," and that is the same, precisely, as "the Christ" in its import. It does not belong to, or designate any particular species of being, but to a being of the known human species, who, by God has been endowed and raised up to be "the Lord of glory," "the Prince of life," "the Christ-the Son of God-the Saviour of the world." He is above all men and all spirits, in virtue of his official dignity and character, but in his nature he "" was made of a woman,' 39.66 a man of sorrows," "tempted in all points like as we are," wherefore he is not ashamed to call us 66 brethren," and it is thus he is foretold by the prophets. If they did indeed not know who Jesus was, how could the sentiments implied in "love to Christ," that friendship which subsisted between him and his immediate companions, have had any place in them? How can we now love him, though we see him not, if there be no point around which our affections may

him that it was before all things necessary, that he should receive and keep whole and undefiled the fundamental doctrine of the trinity, as the only true interpretation of those texts which dwell so emphatically upon the exclusive unity of the God of Israel-that the deity was, in effect, a plurality of divine persons so essentially one, that none is before or after another, and that such was the God he had been worshipping-that nevertheless, the faith to which his attention was now directed, required him to believe, that the second of these uno-plural existences was the same who was led as a sheep to the slaughter, and whose life was taken from the earth—that it was he, who is very and eternal God, immortal and invisible, who was by the Jews crucified and slain—that it was the same who calleth forth the host of heaven by number, and by the greatness of his might preserves them all in their appointed stations and orbits, who hung on a cross, bleeding, groaning, dying, and was laid a lifeless corpse in a sepulchre, &c, &c. If, amazed and confounded, the African should have asked, "How can these things be?" he would have been answered, in the language of modern theology, "that God the Son, or the Son of God, (for they are convertible terms) did, in the fulness of time, take man's nature upon him, so that two whole, perfect and distinct natures, the godhead and the manhood, were inseparably joined together in one person, without conversion, composition or confusion, and so, being one Christ, was and continues to be, very God, and very man, in two entire, distinct natures, and one person for ever." Is it credible that such an incoherent and entangled exposition could have guided and assisted Philip's disciple in understanding the scripture he had

read, or that he would have gone on his way rejoicing in the light and comfort he had received from this interview? Certainly not. Yet such is the method pursued by the great majority of those who profess to be, and are generally thought qualified to open the blind eyes, to be the light of them who are in darkness, instructers of the foolish, and teachers of babes! We ought, in the spirit of meekness, but with the voice of firmness, to bear our decided testimony against such lamentable departures from the simplicity of divine truth as it is in Jesus. Philadelphia.

E.

HARVEST HYMN.

GOD of nature! God of love!
Smile upon our festive rite,
Thou who bidd'st the seasons prove
Circling sources of delight.

Spring, a rainbow promise bears,
Summer decks the ripening plain,

Autumn sings amid his cares,

Guiding home the loaded wain.

Winter, with his snowy vest,

Revels in their blended spoil,
Lulls the wearied earth to rest,
Braces man for future toil.

Morning, bright with golden rays,
Evening, dark with ebon pall,
Speak in varied tones Thy praise,
Architect, and Sire of all!

We, for whom yon groves are dress'd,
Yon green vales their treasures pour,
Still by liberal nature blest

With her most luxuriant store,

We, to whom indulgent skies

Plenty, health, and peace impart,

Bid in fragrant offerings rise

Incense from the grateful heart.

ANALOGY OF SOME FACTS IN THE NATURAL HISTORY OF BRUTES, TO THE MORAL RESPONSIBLENESS OF MEN.

MUCH has been said of the wonderful instincts of the brute creation, much of the ingenuity of the bee and of the beaver, and of the industry of the ant; and instances of fidelity and affection among brute animals have been related, that may well put our species to the blush. But in reflecting the other evening upon the subject of instinct and its operations, a view of the subject occurred to me, which I believe to be novel, and which is certainly interesting. It is this, that a portion of the brute creation actually exists under a state of strict responsibility, and thus offers a miniature resemblance of the government of the world by the Deity, and adds one link more to the chain of analogy by which such a government is rendered probable.

If we examine the situation and actions of all the animals, by which man is more immediately surrounded, and which he has brought into close connexion with him, that is, all domestic animals, and all which are susceptible of domestication, we shall find they are in a 17

VOL. II.NO. IV.

nations before Christ, and how many do we know there are now in distant climes scarcely illumined in a single spot by the light of the world, who have in their bosoms the same sensibilities as ours, to be as often and as keenly hurt as ours, but who have no balm for the smarting wound prepared by religious hope, nor any powerful support to uphold their weakness, nor any help at hand to give them the victory over sin, nor any guide to cheer them as they approach the valley of shadows, and when the terrors of death compass them to chase them away from the soul. Could these but have had Christ! Could all but have known, always and everywhere, that God is merciful and the soul immortal! So we feel and so we wish. But the truths so precious are yet the boon of but a part. Even so, Father! for so it seemed good in thy sight. So it seemed good. It is best that the dispensations of God should extend as far and do as much, as they do in the time allotted. If it had been better God would have caused the revelation of mercy to have more rapidly and universally diffused itself through the earth. It is adapted to all men. It will finally bless all men. While we find a motive in human want and moral evil, wherever they exist, to induce us to do all in our power to alleviate them, while we are persuaded that no benefit conferred on others can equal the gift of Christian institutions, and the scriptures which contain the record of the revelation by Jesus, yet let us not feel or speak as if God were less compassionate, or less desirous of the spiritual happiness of mankind, than are his children. There is to him no other difference between the races of men, than they make themselves by their manner of using the means they possess for their own