generated in the shell; it was equally true of the egg state, which, however shielded from pressure from without by the shell must, by gaseous pressure of the fluids on their own centre, destroy in a short time the true state fit for the vital organizing business of light or heat, both of which must go on through a right line of mouth, with ether for life. Precisely so, then, as God by his consistent power enables the spirit of life in a bird at hatching to express this state on the surface cry and gasp of the body, and the need of putting an egg under hatching heat may be seen at a crisis passing to ruin by the surface state, so the living and true God expresses this need of the nucleus state within that yoke, a globe, under the irregular pressure its atoms required to be projected into, as his righteous declaration of all truth in covenant creation-claim from the very first; and his indwelling, divine, proper sympathy with all his creatures by the expression—“And the Spirit of God brooded on the face or surface of the waters" which expression of the "Word Creator" on, as in the heaven of ether, in silent patient faith and hope, is immediately answered by the word from the Father's bosom going forth at the command "Let Light be" and the need of the state of first creation in matter under the law of pressure, unsatisfied alone, is met by the supply declared "And Light was." Just as the brooding of a hen developes and supplies new matter as the caloric of both from her own person. Thus, this sublime expression of eternal covenant-keeping, covenant-associating righteousness in the Creator, is not only scientifically synoptical on the progress of property introductions into nature-her impregnation of a state full and lawful for the nucleusand owning, as preparatory, the need of light for a state so created, in dependance on God for means

of support in a path of growth, instead of the philosopher's stunt of ideal sufficiency from the first, without the blessed and more glorious hope of expansion in the onward and upward of life, by additions of like, but it also is morally synoptical to teach God from the beginning has not only made nature dependent on Him, but that his own heart's desire is identified with the success in life development on all the parts in their proper sphere of the "Good" by more and more for ever of the milk of light. It is God's own thirst in nature expressed by nature's voice from the surface deeps of matter. This, my reader is the true and beautiful purpose of this expression which has been twisted and twirled into so many meanings-among others a justification for believing that this world's present state, as fitted for the cross of Jesus, begun at that moment only, and that God worked up some old rotten ruin of a world for that purpose out of what men call chaos— which however had its only existence in that chaotic mass or compound of false light, inertia and darkness, in human ignorance and unbelief; the broodings of their brain as it involves, that after all, even in the six days, however long or short-all things of this creation were not made; and that some vast period, as the true "Beginning" involved Moses all wrong in the 20th of Exodus about it, as well as in not making such a division for that second day in Genesis. Moses, however, is consistent to his various statements, for without saying how long the greater days were, or how long the daylight parts of the earth's diurnal motions were, which latter we know to vary over the earth, he plainly declares-for in six days the Lord made (not merely changed the state and position of) heaven and earth-the sea and all that in them; now this point, ending with the period

of accumulation by added masses of miraculous expansions-but not to all things as changed, or made under change since—settles the literal point by the expression "All that in them"-observe, not "is," the word is plainly improper, as it would include to Moses' day also-but the present verb is an interpolation of the translators'; it should be all that in them was then extant, at the time of God's rest or rather perhaps simply, and all in them. The only possible meaning to be consistent and true being from the "Beginning" to God's rest-time as of a work distinct from the constant requisite of guiding and support in constancy to law for generation since.

One inspired writer, contemplating the glorious covenant spirit of the universal system, as an agent of sweet harmonies of infinite variety in note to a just scale under one master of the orchestra says:

"Praise Him all ye stars of light."

In this law of covenant just relation under God as the only true cause, agent, and receiver of all its glory we bind nature to no scale of mere materialism, while we demand for it, as a creation, or thing, that all its immaterial properties are motives of a substance; for the scope of all their actions, peculiar to natural physics, are not only themselves proved impossible as a system of correct mechanics, chemistry, sight, or any other power of its known works, without the immediate over-command of God, as the Father working also by the Word within; but also, by the corpuscular association of man as the ruling delegate and covenant sovereign, we find that all the most subtle forces of spiritual gift may be so interwoven, that the breath of the most secret petition to God, or the faith which wrought the miracles of old, may be completely spiritual in their derivation

from God's promises, and yet he as fully correct to their definite share of property-power, by the tongue and brain they are worked by, and the feelings and measure of faith attained they are associated with, as any mere physical law of weight. And thus, by the light of this fourth day, in the certain association of the most remote star with the diurnal motion, which rules human wants and feelings, we find how truly God in his Almightiness needs only his own agents, and while pledged to covenant in immutable truth for all the sequences, which we call cause and effect in physics, is quite free to all his ends as the High Lord over each tenant for his glory in Christ and the Church. How beautifully then do the declarations of Moses on astronomic law (in Gen. i. 17) aid our youth in the pure study of nature, and assist in teaching the two great characteristics of God's covenant-faithfulness, and free sovereignty. How different the triumphs of these sacred writers; how sweet their inward peace of conscience, to those of the most accepted modern sceptics to whom nature in all her glory of repose is but an idol of common heathendom.

How pitiable is such a faith as the following from the sceptic's favourite poet:

I see the deep's untrampled floor,

With green and purple sea-weed strewn;

I see the waves upon the shore

Like light dissolved in star showers strown.

I sit upon the sands alone;

The lightening of the noon-tide ocean

Is flashing round me, and a tone

A rises from its measured motion;

How sweet! did any heart now share in my emotion.
Alas! I have nor hope nor health,

Nor peace within, nor calm around:

Nor that content surpassing wealth

The sage in meditation found,

1

And walk'd with inward glory crowned;

Nor fame, nor power, nor love, nor leisure;
Others I see whom these surround;

Smiling they live and call life pleasure:

To me that cup has been dealt in another measure.

How came this man without one to share his emotion? What a contrast to a tried one who could always say, let man treat him as he would,—“And yet the Father is with me." Or even Habakkuk's rest in his completeness in Christ, iii. ch. 17 v. The one rent God from his own heart to gain false pity. The others were too faithful to truth to have any other friend in every crisis, as steadfast all though to grace and truth. Who wants Shelly's faith and its results for the youth of England and the world? Who that puffs such men for their mere talent can be called a patriot? truly might he say—

"for I am one

Whom men love not; and yet regret-Unlike this day, which when the sun Shall in its stainless glory set

Will linger, though enjoyed, like joy in memory set." What a contrast in one possessed of every luxury of this life, and Job, the man of redemption's hope, when bereft of all below except life in his Redeemer. In the wonderful beauty of the true covenant gift and submission of all material substance, as filling the universal vessel of time-law under God, in arithmetical abstract definitions we see the harmony of thought, observation, and instruction in that more commanding mind, which shewed the value of the lilies as proofs that obedience to God's laws must provide sufficient clothing however truly a part of the inwrought covenant were the properties of industry and economy; and the perfect safety of life, under the same laws to the written promises of God