common intercourse and conversation, becomes to him a means of instruction. Society with all its enjoyments, and friendship with all its endearments, hence derive their principal value. In every book which he opens he finds a useful lesson; in every thing which he sees, a monitor; and in the appointed means of grace he recognizes the noblest privileges of his present state, the pledge and foretaste of everlasting blessedness.

This stedfast pursuit of improvement includes in its very essence the intention of rendering glory to God; and the one cannot be really desired without the other. The mind which devotes itself to following out a personal interest in the dispensations of the Lord of providence and grace, will delight, although it may not have to offer a noble tribute, like gold and frankincense and myrrh, in laying its best gifts at the Saviour's feet.

II. ON SELF-KNOWLEDGE.

PART I.

ENCOMPASSED by the infinitude of space, and within the vast universe of which the solar system is only a minute portion, the earth which he inhabits may be considered as a world to man. And as regards the spot on which he dwells, and the period of time in which he is set amid the intricate and incomprehensible plan of Divine Providence, every individual has, in a more limited sense, a world of his own. Difference of language and national peculiarities separate the Briton from foreigners, and foreigners from him. The prevalent opinions of the age, and those of the social class to which he belongs, divide him from former times, and from other ranks of men. And within these concentric regions lies another composed of his own kindred and friends. Its magic circle is the natural boundary of his affections. It is his Eden, the home of his heart. Here sorrow is alleviated by sympathy, and joy increased by diffusion. Until reflected here in the mirror of opinion,

praise has little power to please, or censure to pain him.

But the point around which all these circles are cast is in itself a microcosm. It is inhabited by thoughts, imaginations, and feelings, all unceasingly active for good or ill; and hither the senses, like Tyrian mariners, bring home the riches of other worlds.

Man's spirit was created for a higher and holier communion than social life can afford, even for intercourse with the Father of spirits; and until that is attained his soul is a solitary thing. No human being can fully comprehend or exactly enter into another's feelings. The soul's most exquisite joys and sorrows none can either know or share. For itself it must learn and follow out its true interests. Between the soul and God alone lies its eternal bliss or woe. A solitary thing it must pass through the awful gate of death to the judgment which awaits it in an unseen world.

Yet man is born at enmity with God, and the earliest workings of his spirit betray averseness to him, for sin has perverted the original purpose of his being. The rational and sensitive faculties opposed to each other, carry on, under the dark clouds of sin, a continual conflict, and unite only to fight against God. But when the Divine Spirit has taught imagination to alarm conscience, with the views of death and judgment, enlightened the understanding to judge the worth of time in refer

ence to eternity, inclined the will towards its true interests, and led the self-conscious spirit to receive the word of truth as light and life, then man returns to his allegiance, realizing his own helpless misery, the worth of salvation, and the love of God. Yet still indwelling sin remains a traitor in the camp.

Every spirit dwelling in a mortal body, appears to have a constitution as peculiar, an individuality as perfect as that of the countenance which it irradiates. And by the wonderful providence of God, every person is set in the midst of circumstances so different in themselves, or in their combination, that the lot of one human being in any age, was never at any period, in every respect the portion of another.

And all events are arranged for each person in that order of time and place, and in that union, proportion and degree which is best adapted to the developement and perfection of his particular character. To one is appointed the monotonous succession of tranquil days, and months, and years, in which life passes on like a ship borne by the trade-winds to her port. To another, the restless agitation of fluctuating circumstances, the billows and tempests of human life. To most, a diversified portion, alternate intervals of storm and sunshine.

The Christian acknowledges in the God of providence the God of all grace; and though circum

stances may sometimes appear to be adverse to his best interests, believes that their concurrence with the intention of Scripture, and the great purpose of Divine Grace, his progressive renewal unto holiness, is, in all instances complete. He knows that earth is the school of immortality. But does he practically improve that knowledge? Would not his diligence be put to shame by that of many a tyro in human learning? In order to profit by circumstances, he must acquire some notion of the effects they are intended to produce upon him; and as an exact survey of the dilapidations of a building necessarily precedes its thorough repair, so must self-knowledge precede self-improvement. However well taught by books, and friends, and preachers, until religion is wrought out in personal experience, nothing effectual is done. The knowledge of what other people have thought and felt is useless to us, unless their thoughts awaken, and their feelings excite our own. Nothing that a man can read, or hear, or see of God's particular providence over other men, will affect his heart so powerfully, as the personal experience of his special care and kindness. In vain shall we remark its various workings in the world around us, unless we watch its effects also upon the world within us.

Love and hatred are as the attractive and repelling magnet of humanity. Reason has learned from the Divine Spirit through the written word,