read my works, but had heard of them." "As his stay," he observed, " would be but short in Liverpool, he was desirous of making the best use of his time, especially in hearing on the following day, being Sunday, some of our preachers;" adding,- "for I am anxious to know what Christianity is in England." Having, in the outset, been informed that I was a clergyman of the Establishment, he asked the hours of service in our churches, and then quickly said, "I will come to your church in the evening." "We have no evening service," I said. "Then I will come in

the afternoon."

Considering that he held the usual opinions of the Unitarians, among many of whom the doctrine of the essential depravity of human nature is altogether denied, or received in a very limited degree,—I was agreeably surprised at an observation he made, during this interview, which was strikingly expressive of his feeling of personal sinfulness. "It is not every one," I remarked-referring to the class with whom he was supposed to coincide-" who will admit that." "Not admit his sinfulness?" he ejaculated with evident surprise," then," with an emphatic solemnity, he said,

he that is without sin must be more than man, or less than man! I know I have need of forgiveness for my sins every day of my life; yes," with earnest rapidity he added, 66 every hour! every minute!"

Aware, I apprehend, that his republican sentiments would not find very general acceptance, he spoke cautiously in mixed society on political subjects. With regard to the public measures of India, however, he was free to converse; though, generally, with marked forbearance and hesitation in censuring the government. Some of his observations were really valuable, as shewing the evil results of temporising and unchristian compliances on the part of the authorities in India. As to their cruel kindness in so long permitting Suttees, he spoke with unqualified disapprobation. "Ten years ago," he observed, " I proposed to the government the abolition of the Suttee. They were afraid of encountering the prejudices of the people. They said, if they were to interfere, it would excite peril or insurrection.' I offered to pledge my life that no harm would ensue. They thanked me for my benevolent intentions; but declined yielding to my request. But now," continued Rammohun Roy, "Lord William Bentinck has accomplished it at once. It was done by the stroke of a pen! And what was the result? Was it insurrection? No! thanks! thanks!" He concluded his animated remarks with a striking observation respecting the want of moral firmness and boldness in governments, when, from timid apprehensions, they sacrificed their better principles, saying," How superior is moral courage to physical courage!"

On another particular, respecting the government of India, his opinion was very strikingly given, eliciting a most important, though unhappily too much disputed, truth. We were speaking of the morbid tenderness manifested by the government in interfering with the religious prejudices of the Hindoos, so as, from consideration for these prejudices, to exclude Christian instruction from the public seminaries of education provided for the natives. As to colleges for the Hindoo youth, in which all religion was, on this delusive principle, systematically excluded, Rammohun Roy made the unqualified declaration, that "education without religion is an evil.” "And what has been the consequence," said he, "in our Hindoo colleges? That almost all the young Brahmins educated there have become Deists! Religion," he added, "is unnecessarily excluded. The Brahmins do not object (so as to refuse all advantage from your institutions) to the teaching even of the Christian religion. They will attend your colleges, even if religion be combined with instruction. Witness the case of Mr. Duff's school: he teaches religion as well as

other knowledge, and he has (I think he said) three hundred scholars, most of them Hindoos."

In another conversation he spoke of caste in a manner very different from what is generally understood among us, as to the nature of the opposition it presents to the introduction of Christianity. He said "it was not a religious distinction; for any Brahmin might become a Christian, and yet retain his caste." "One only rite," he observed, "will be beyond the imitation of his preserving caste: he cannot unite with you in the sacrament. But that is not from religious scruples, but from the express prohibition of the rules of his caste, that he must not eat or drink with others.' If converted Brahmins had an ordained minister of their own caste, then they would take the sacrament from him."

During his stay in Liverpool, the Unitarians there, as elsewhere, seemed anxious to claim the interesting stranger as one of themselves. But whatever might be the peculiar points of accordance, which I had not the opportunity of ascertaining, he certainly expressed in my hearing some important scriptural sentiments very much above the general standard of Socinianism. In his views, for instance, of the condition, as to sinfulness, of human nature; of the necessity of scriptural knowledge being combined with ordinary instruction for a really useful education; and of the plenary inspiration of the sacred Scriptures, Rammohun seemed to me to go much beyond the ordinary Unitarian grade in orthodoxy. As to the authority and claims of Scripture on our acceptance and faith, with the exception, of course, of decided errors in translation, and demonstrable interpolations or mistakes in copying, he made the striking remark, "We must receive the Scriptures as a whole: if we question a single verse, we may question the whole: if we deny a single passage, we must doubt the whole, because we cannot tell where to stop."

Those who are acquainted with the Unitarian doctrines of our own country may perceive that, were this sentiment thus held and carried out among the advocates of that soul-ruining system, it would produce a salutary check to their bold and reckless treatment of the word of God, whereby the clearly taught doctrines of the depravity and condemnation of man, and of the atonement and divinity of Christ, are systematically attempted to be obliterated, or explained away, as if these solemn verities of our holy faith were mere figures of speech.

The literary attainments of Rammohun Roy, as is well known, were of a very superior order. Besides his acquaintance, of course, with the principal languages of India," he was master both of the Sanscrit and Arabic, was a good Persian scholar, and had no mean knowledge of Hebrew, Greek, and English." Speaking of the translation of the New Testament Scriptures into the languages of India, he remarked, "that en account of the total difference in idiom and nature of the Greek and the Oriental languages, the difficulties in the way of a satisfactory translation become exceedingly great and perplexing. There being few perfect synonyms in these incognate languages, the faithful translator is often painfully embarrassed. He himself," he said, "had spent three or four hours a-day, for eighteen months, in the translation of the Gospel by St. Matthew, availing himself of all the helps he could obtain from translations, as well as from the talents and experience of a missionary residing near him; and yet, after all, he was very far from being satisfied with the work he then accomplished."

Of the extent and accuracy of Rammohun's attainments in language, one might very well presume from his knowledge of the English, which was not only correct and elegant, but strikingly idiomatic. I never observed him employ words which are in a particular sense only synonymous in any way contrary to the usually received parallelism; and when in conversation

he was observed to hesitate for a word, he generally succeeded, not only in finding a correct expression, but one of the most elegant and expressive words of our language. As to correctness of idiom, his expressions were often calculated to excite surprise, in hearing from the lips of one so conspicuously a foreigner phrases which indicated the familiarity of a mother-tongue. An example of this, which I find in my notes of conversations with him, I may here transcribe :

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Speaking of the capability of the Brahmins becoming Christians without the necessary sacrifice of caste, he justified the providing for the one difficulty, already referred to, in the case of the Lord's supper, by the administration of the ordinance from the hands of an ordained minister from among themselves. Some of the company, however, who had been invited to meet him at a breakfast where this conversation occurred, strongly deprecated such a designed arrangement, conceiving it to involve a compromise of what they held to be a Christian principle," the not admitting of distinctions in religion." Why," said he, with a lively and animated energy of manner," I see distinctions, more than I approve of, every where. I have been in the cathedral at Calcutta, and are there not distinctions there? There is the governor-general and his lady in their golden box; then there are his chief officers and secretaries, so to speak, in their silver box; and there are the poor people who have their place without any accommodation. But if the poor man were to get up into the golden box, would he be welcome to make himself equal? Why," added the now animated speaker, in true, however homely, idiomatic English, "he would get his head broke!"

LITURGICAL HINTS.-No. LXII. "Understandest thou what thou readest?"-Acts, viii. 30. ST. JOHN BAPTIST'S DAY. 24th June. "It is well worth observing, that whereas other festivals are celebrated on the supposed day of the saint's death then commemorated, this is calculated for the nativity of St. John: the only nativity, except that of our blessed Saviour, for which the Church assembles with thanksgiving. The rest did by their deaths bear testimony to Christ already come: he died a martyr, too, though not properly a martyr for the faith of Jesus. But the circumstances and design of his birth were so full of significance and wonder, that this in a particular manner claims our praise to God: because his nativity was a warning and pledge of our Saviour's; and rendered him, as Chrysostom expresses himself, a preacher and worker of miracles from the very womb. Hence, says Augustine, it is that the Church this day goes out of her usual method, and pays a particular respect to the first setting out of this wonderful forerunner."*

The COLLECT is one of that class which were composed anew instead of those which contained either false or superstitious doctrine. It was framed in

1549.

these events were so controlled; and the minds of all men so fully prepared, that "all counted John that he was a prophet indeed." To shew himself the forerunner of the Messiah by a bold preaching of repentance, and by a lofty eloquence persuade men to receive a King whose kingdom was not of this world, St. John was pre-eminently qualified. That he was called to the work by the express will of God, was indeed of itself the primary and sufficient qualification. But he was further qualified as to outward circumstances; the very local peculiarities of his situation being especially favourable in forming a mind which might hope to engage successfully in an office so arduous. The solitary scene of the deserts in which he was brought up, and the wild ranges of the wilderness in which he proclaimed "the kingdom of heaven," tended to foster a bold and dauntless spirit, an unwonted highmindedness, which, being reckless equally of pleasure which might enervate and danger which might appal, was exactly calculated to exemplify his doctrines, and afford a practical illustration of that disregard of this world, and ardent aspiration after a better, which he so unreservedly professed himself, and so strenuously urged upon others. When, therefore, he appeared clothed in a garment of camels' hair, a leathern girdle about his loins, and bold in the spirit of unworldliness, imagination could not picture a character more completely fitted for the unsparing labours to which he was called "by the providence of God."*

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(2.) “ Make us so to follow his doctrine and holy life, that we may truly repent according to his preaching." The particulars in which we are to follow the Baptist are his "doctrine" and "life." The former is first set out to our view, as his preaching. The great subject of this was Repentance." Before men could be in a fit condition to welcome the Saviour of sinners, they must have been brought to repent of sin itself. Hence this was the burden of the Baptist's message: Repent ye, for the kingdom of heaven is at hand." This cry echoed throughout the wilderness of Judea, and sounded a note of alarm through the guilty consciences of the men of that generation. It is equally uttered in our ears; and alike momentous is it that we hear and obey it. In this part of the collect we pray, that, "according to" the subject and urgency of John the Baptist's preaching-in pursuance of his message, and answerably to the zeal with which he delivered it, we may truly repent." Repentance, indeed-scriptural, evangelical repentance-is only of one kind; but because men have superficial notions of sin, they are liable to hold proportionably slight ideas of the nature of the repentance to which they are called. Therefore the Bible is full of language setting forth the difference between real and pretended penitence: and therefore, also, the Church here teaches us to pray that we may "truly repent;" and in the Litany we ask of God" that it may please him to give us true repentance." (3.)" And, after his example, constantly speak the truth." John was constant in declaring Christ to be the true Messiah: so that the people said, "John did no miracle; but all things that John spake of this man were true," (John, x. 41.) Even the prospect of greatness which opened to him when the multitude sought him as the Saviour, could not shake his constancy. He spoke "the truth." He directed all inquirers to the Son of Mary, as the "mightier than he," as "the Lamb of God which taketh away the sin of the world." Neither was he a false prophet, saying, "peace, peace, when there is no peace;" he declared the unwelcome truth, that without repentance there is no freedom either from the power of sin here, or the punishment due to it hereafter; pent ye, for the kingdom of heaven is at hand." (4.) Boldly rebuke vice." From preaching to the

* See James on the Collects.

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multitude this general declaration of the doctrine of repentance, John was soon called " boldly to rebuke vice" in the individual. The open profligacy of Herod Antipas, and Herodias his wife, called forth the full energies of the Baptist's holy and zealous indignation. "Bold as a lion" in the cause of righteousness, he feared not the face of man. Anger could not daunt him; danger could not check him. He denounced against the profligates the just judgment of God for "all their ungodly deeds which they had ungodly committed:" amid all their revellings he still reminded them of the worm which dieth not, and the fire which is not quenched.

(5.)" And patiently suffer for the truth's sake." The same firmness of character displayed itself when the boldness of his reproof was visited by imprisonment. We hear of no murmuring, no compromise of duty upon the prospect of hardship and death. He was a patient sufferer. He looked to the recompense of reward. His crown was ready: and he died for the truth's sake. Were testimony required to his high excellency, we have it in this memorable fact, that the voice which bade him die was that which had declared him to be "a just man and an holy," and the king who took his life wept over him.

The passage of Scripture selected for (instead of) the EPISTLE, is Isaiah, xl. 1-11. It begins with the commission given to Isaiah, and, in him, to all the prophets of God; nay, and to all Christ's ministers,to proclaim comfort to God's people, because their iniquities are pardoned: God is reconciled to them, and they shall no longer be treated as guilty before him (v. 1, 2). Then follows (6-8) the passage for which more especially this portion of Scripture is read on St. Jolin Baptist's day, in which these glad tidings of redemption are introduced by a voice in the wilderness, giving assurance that all obstructions shall be removed; and that though all creatures fail and fade, the word of God shall be established and accomplished. The language of this prophecy must be applied to John the Baptist; for though God was the speaker, John was the "voice of one crying in the wilderness," and his business was "to prepare the way of the Lord;" to dispose men's minds for the reception of the Gospel of Christ. It is, moreover, promised, that this redemption shall bring with it much happiness to the people of God. The Lord Jesus Christ is prophesied of (9-11) as coming "with strong hand:" his shall be the power and greatness of a Prince, too strong to be obstructed, though it may be opposed. He is also spoken of as coming with the pity and tenderness of a Shepherd; taking care of all his flock, the little flock. In conformity with this representation, Christ announces himself as the " good Shepherd, who giveth his life for the sheep."

The GOSPEL (Luke, i. 57-80) agrees with the Epistle in design; explaining how the above prophecy was fulfilled in the birth and ministry of that holy person whom the Church this day commemorates.

ST. PETER'S DAY. 29th June.

The COLLECT for this day was composed in 1549. It is one of that class which were substituted for those which contained either false or superstitious doctrines.

(1.) "O Almighty God, who by thy Son Jesus Christ didst give to thy apostle Saint Peter many excellent gifts, and commandedst him earnestly to feed thy flock." The excellent gifts here spoken of may include the grace given to Peter, by which he was enabled to "witness a good confession;" as well as the power of working miracles. It was a gift" of God that Peter could say, "Thou art the Christ, the Son of the living God" (Matt. xvi. 16); for Jesus immediately replied, "Flesh and blood hath not revealed it unto thee, but my Father which is in heaven." It was a "gift" of God whereby Peter

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was enabled to heal the lame man (Acts, iv. 8), for he himself declared that it was by the name of Jesus Christ of Nazareth" that the man was cured.

(2.) "Make, we beseech thee, all bishops and pastors diligently to preach thy holy word, and the people obediently to follow the same, that they may receive the crown of everlasting glory." The two particulars contained in this latter portion of the collect are expanded in the litany. The first, in that petition when we pray that it "may please God to illuminate all bishops, priests, and deacons, with true knowledge and understanding of his word; that, both by their preaching and living, they may set it forth, and shew it accordingly:" the second, where we pray God to give "to all his people increase of grace, to hear meekly his word, and to receive it with pure affection." The collect, in conclusion, holds out the glorious expectation, that pastors and people may together "receive their crown, the crown of everlasting glory."

Instead of the EPISTLE is appointed to be read Acts, xii. 1-11, giving an account of the martyrdom of James the apostle, and the imprisonment of Peter by Herod Agrippa, who reigned as king in Judæa. It relates also Peter's deliverance out of prison by the ministry of an angel, in answer to the prayers of the Church that were unceasingly made for him.

The GOSPEL (Matt. xvi. 13-19) is appointed as containing the memorable confession of Peter when Jesus asked his disciples, "Whom say ye that I am?" Peter having declared in the most unequivocal manner Christ's deity, our Lord pronounces him "Blessed," and adds the well-known words, "Thou art Peter, and upon this rock I will build my church." On the rock-the firm basis of the fundamental truth contained in Peter's confession,-is the Church built, Whether this passage countenances the pope's claim to be the successor of St. Peter, let any unsophisticated reader of Scripture determine.

The Cabinet.

PRESENT POSITION OF THE ESTABLISHED CHURCH. -One good result may certainly be looked for from the conflict in which we are now engaged in defence of our Church-a result not incompatible, I trust, with the maintenance of a charitable and forbearing spirit towards those who differ from us-that both the ministers and members of that Church will be driven to a closer survey, and a more serious consideration of the claims which it has upon their allegiance and affection, and of the duties which they owe to its divine Head. This is one of the methods by which we trust that he may be seeking to purify and refine it, without intending to afflict it to the dust. But let us see to it, each in his own case. Let us inquire of ourselves, whether, when the Lord is manifestly dealing with us, in the way of warning and correction, we are, in our several stations, labouring " in all things to approve ourselves as the ministers of God-by pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left:" whether we are declaring to the people "all the counsel of God" with a faithful and uncompromising plainness; "testifying repentance toward God, and faith toward our Lord Jesus Christ; being examples of the believers in word, in conversation, in charity, in spirit, in faith, in purity;" and in all things "doing the work of evangelists." This, and nothing short of this, it is to give full proof of our ministry; a proof most open and palpable to the common apprehension of mankind, that we are indeed what we profess to be, ministers of a true and genuine branch of Christ's holy catholic Church, apostolical in our doctrine and our lives, as well as in our commission, and set apart from the mass of mankind

not more by our holy calling, than by the sanctity of our daily conversation, and our superior activity in every work and labour of love. If the dangers which now menace us, or the troubles which may soon come upon us, should have the effect of leading us to a serious and searching self-inquiry in these particulars, and to a diligent seeking for larger measures of God's grace, the Church will gain in intrinsic energy and efficiency more than it will lose in outward advantages and supports: but it will not, I am persuaded, lose much even in that direction; it will retain the hold which it yet has on the respect and affections of the people at large, and will win over to its cause many who are now either hostile or indifferent.

But

if this should not be the case-if justice should not be done to our increased exertions, to our more exemplary faithfulness, to our patient perseverance in welldoing; if, with the prophet, it be our lot, humanly speaking, to "labour in vain, and spend our strength for nought,"-yet we shall have the prophet's consolation in the assurance, that "our judgment is with the Lord, and our work with our God."-Bishop Blomfield.

THE HOLY SPIRIT'S WORK.-The Comforter came, not only for the apostles, but for the Church, and for us its members. That Spirit of truth then descended upon the Church, by whose operations Christ" abides with it for ever." Not only the source of that authority by which its officers minister in holy things, but of that grace by which its members are governed and sanctified. As the Spirit of illumination, by his powerful but incomprehensible operations, he enlightens us to understand the truth of God's word, and to discern the riches of grace and mercy in Jesus Christ. As the Spirit of quickening power, he awakens the slumbering conscience, and excites in the careless and impenitent a sense of their guilt and danger, and an earnest solicitude for the things that belong to their eternal peace. As the Spirit of sanctification, he purifies our depraved affections, and renews us after the image of Him who created us. As the Spirit of consolation, this divine Comforter refreshes and animates us through every doubt, difficulty, and trial. And as the Spirit of power and might, he enables us successfully to engage in our spiritual warfare; to triumph over the enemies of our salvation; and, finally, to attain the crown of everlasting life.—Bishop Hobart's Sermons.

THE SACRAMENT OF THE LORD'S SUPPER. -We say that the bread and wine are the holy and heavenly mysteries of the body and blood of Christ; and that in them Christ himself, the true bread of eternal life, is so exhibited to us as present, that we do by faith truly take his body and blood; and yet, at the same time, we speak not this so as if we thought the nature of the bread and wine were totally changed and abolished, as many in the last ages have dreamed, and as yet could never agree among themselves about this dream. For neither did Christ ever design that the wheaten bread should change its nature and assume a new kind of divinity, but rather that it might change as; and that, as Theophylact saith, "we might be transelemented into his body;" for what can be more perspicuous than what St. Ambrose saith on this occasion: The bread and wine are what they were, and yet are changed into another thing?" or what Gelasius saith: "The substance of the bread and nature of the wine do not cease to be?" or than what Theodoret: "After the consecration of the mystical symbols, they do not cast off their own proper nature, for they remain in their former substance, and figure, and species?" or than what St. Augustine saith: "That which you see is bread, and a cup, as your eyes inform you; but that which your faith desires to be instructed in is this, the bread is the body of Christ, and the cup is his blood?" or than that of Origen: "That bread which is consecrated by the word of God, as to the matter of it, goes into the belly, and is cast out by the

draught?" or than that of Christ himself, who said, not only after the consecration, but after the finishing of the communion, "I will drink no more of the fruit of the vine?" (Luke, xxii. 18); for it is certain the fruit of the vine is wine, and not blood. And yet when we speak thus, we do not so depress the esteem of the supper of the Lord as to teach that it is a mere cold ceremony, and that nothing is done in it, -- which many falsely report of us; for we assert that Christ in his sacraments doth exhibit himself truly present; in baptism, that we may put him on; in his supper, that we may eat him by faith and in the Spirit; and that, by his cross and blood, we may have life eternal. And this, we say, is not slightly and coldly, but really and truly done for although we do not touch Christ with our teeth and lips, yet we hold and press him by faith, mind, and spirit. Nor is that faith vain which embraces Christ, nor that participation cold which is perceived by the mind, understanding, and spirit; for so Christ himself is entirely offered and given to us in these mysteries, as much as is possible, that we may truly know" that we are flesh of his flesh, and bone of his bone, and that he dwells in us, and we in him" (John, vi. 56).—Bishop Jewel (Apology).

THE LAW AND THE GOSPEL.-There are two kinds of promises;-one, which is properly of the Law, another, which is properly of the Gospel. In the promises of the Law we may, indeed, behold God's mercy, but so that it hangeth upon the condition of our worthiness; as, if thou love the Lord with all thy heart, &c., thou shalt find mercy. This kind of promises, though it declare unto us God's love, which promises where he need not, yet unto him that feeleth not Christ, which is the end of the law, they are so far from comforting, that with the Law they utterly bring man to deep despair, so greatly are we corrupted; for none loveth God as he ought to do. From these, therefore, get thee to the other promises of the Gospel, in which we may see such plenty and frank liberality of God's goodness, that we cannot but be much comforted, though we have very deeply sinned.-John Bradford, martyr.

Saul never rais'd his arm in vain;
His sword still glutted with the slain.
How lovely! O how pleasant, when
They liv'd with men!
Than eagles swifter; stronger far
Than lions are:
Whom love in life so strongly tied,
The stroke of death could not divide.

Sad Israel's daughters, weep for Saul,
Lament his fall;

Who fed you with the earth's increase, And crown'd with peace;

With robes of Tyrian purple deck'd,
And gems which sparkling light reflect.

How are thy worthies by the sword
Of war devour'd!

O Jonathan, the better part

Of my torn heart,

The savage rocks have drunk thy blood!
My brother! O how kind, how good!

Thy love was great; O never more
To man man bore!

No woman, when most passionate,
Lov'd at that rate.

How are the mighty fall'n in fight!
They and their glory set in night.

GEORGE SANDYS: born 1577; died 1643.

Miscellaneous.

THE EAGLE. In the book of Deuteronomy we have a very animated and beautiful allusion to the eagle, and her method of exciting her eaglets to attempt their first flight, in that sublime and highly mystic composition called "Moses' song;" in which Jehovah's care of his people, and methods of instructing them how to aim at and attain high and heavenly objects, are compared to her proceedings upon that occasion. "As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so Jehovah alone did lead him" (Deut. xxxii. 11, 12). The Hebrew lawgiver is speaking of their leaving their eyry. Sir Humphrey Davy had an opportunity of witnessing the proceedings of an eagle after they had left it. He thus describes them: "I once saw a very interesting sight above one of the crags of Ben Nevis; as I was going, on the 20th of August, in the pursuit of black game. Two parent eagles were teaching their offspring, two young birds, the manœuvres of flight. They began by rising from the top of a mountain in the eye of the sun. It was about mid-day, and bright for this climate. They at first made small circles, and the young birds imitated them. They paused on their wings, waiting till they had made their first flight, and then took a second and larger gyration, always rising towards the sun, and enlarging their circle of flight, so as to make a gradually extending spiral. The young ones still slowly followed, apparently flying better as they mounted; and they continued this sublime kind of exercise, always rising, till they became mere points in the air, and the young ones were lost, and afterwards their parents, to our aching sight." What an instructive lesson to Christian parents does this history read! How powerfully does it excite them to teach their children betimes to look toward heaven and the Sun of Righteousness, and to elevate their thoughts thither more and more on the wings of

faith and love; themselves all the while going before them, and encouraging them by their own example! -Kirby's Bridgewater Treatise.

VEGETABLE LIFE.-First upon the burning sand, or naked rock, the simplest structure of vegetable life, the lichen, almost invisible to the eye, fixes itself, blown possibly by the breeze. Its generation is scarcely understood, -it boasts no flowers which require time for their development, or food for their secretion. They struggle through their ephemeral existence, either upon the confines of eternal snow, or upon the scorching region of the torrid zone; they fulfil the general law of nature-they die, but in their death they are the harbingers of life; they decompose the particles of which they are formed, unite with the oxygen of the air; an acid is the result, which eats its way into the crevices of the rocks, or insinuates itself amid the sand, when its other particles form new combinations, and burying themselves, become a first layer of vegetable mould; cracks and crevices thus are formed, in which moisture is deposited; these become enlarged, either by the expansion produced by heat, or by frost; the granite mass is burst asunder, or slow disintegration occurs. In the thin stratum of mould, a tribe a little higher in the scale of vegetable life is developed, probably some elegantly formed moss, which bears a miniature resemblance to trees and shrubs; these, too, run through their destined course-they die, and leave behind their remains for the birth-place of some more perfect plants, such as the grasses, the saxifrages, the wormwoods, and plants with small leaves and low slender The vegetable mould now deepens, generation succeeds to generation, plants of a more complex structure, of a higher stature, such as shrubs and bushes, begin to rise upon the rock or the sand, now no longer an inhospitable mass; at the last the loftiest monarchs of the forest are developed, and spread over an immense surface-for perchance a single seed, wafted by the wind, borne by some bird, washed by some flood, or swallowed by some animal, and thus prepared for germination, is the means by which the new generation bursts into birth, and changes the face of nature. There is an uninterrupted circle of events on which the preservation and the gradual improvement of all the productions of nature hangs, and there is an endless source of inquiry for man.Dr. Sigmond.

stems.

TURKISH FUNERAL.-I will here describe a Turkish funeral, which I witnessed at the churchyard of the dervises in Pera, where the once so celebrated Bonneval found his quiet grave. Four men carried the corpse, which was covered with a variously coloured cloth, upon a bier. Several Turks, each with a branch of cypress in one hand (while in the other rested the inseparable pipe), followed. The imam preceded, occasionally reciting sentences from the Koran. When arrived at the grave, the covering was removed, and the body deposited quite naked. The imam prayed aloud. The assembly exclaimed, "Allah il Allah ii Mahomed resil il Allah!" and the grave was filled with earth. The mourners stuck their branches of cypress around; and a belief prevails, that if but one of these keeps green, the deceased has gone into the cheerful paradise promised by Mahomet to the faithful.-Von Tietz.

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