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the door of their tent when Arceta's frame was stricken by the icy touch of death. Zubal sat beside her couch. His head was on his hand, and his heart was the subject of deep cogitations.

"Place thy arms around me, my love," she exclaimed, "let me lean upon thy bosom, my Zubal! Therekiss me; let me feel that thou art with me when departing! God of Noah! if thou art indeed the Lord most High, receive my departing soul."

"The God of Seth, of Enos, and of Noah, have mercy upon us!" responded Zubal, as he bathed her pallid features with his scalding tears.

And though its heart should blossom wild,
And after vanities should rove,
Still she may crop its thoughtless wing,

And watch it with a mother's eye,

Tempting its way to better things,
And warning where the dangers lie,→
But death is solace to the slave.

Come death, asylum of the slave,
Moon,-strike my spirit; shake my loins;
Let thy fevers through me rave;
Loose me from the white's mammon-
mines;

Bless my heart with the last cold quake;
Let me to thy "long-home" come:

Haste! lay the snow's cold virgin flake
On slave-broke hearts that have no home;

Death, bring such solace to the slave.

USEFUL EXERCISES. No. V.

THE Bible is a revelation not only

She gently pressed his hand, and whispered to him her last farewell; when now a more tremendous rush of waters was heard around them. Earth quaked, the lightnings blazed through from God, but of Him; proclaiming the dark expanse of heaven, the tent rocked, the deluge poured in upon them, and they were carried away by the wild sweep of the tumultous T. R.

surge.

THE SLAVE'S SONG.

DEATH is the solace of the slave,

To all beside an enemy;
The fellest monster of the wave,

The filthiest reptile of the mire,
The soldier, in his death attire,
The felon, with his chain o'erbound,
All in the earth, the sea, the air,
After a longer life aspire,-
But death is solace to the slave.

Man has a solace in his home,
And there his heart may rest its wing,
Tired with this life's unthrifty roam
In quest of some diviner thing;

But, if no home of peace he have,
Still he is man, unthrall'd and free,
And feels the universe his home!
His solace, all its sympathies,-
But death is solace to the slave.

And woman's solace is her child,

Fed from the fountain of her love;

His Nature, Attributes, and Works. And as, in former Exercises, we have considered the spirit in which the holy book should be read, and its affirmation of the divine existence; we now propose for our next Exercise, "What are the perfections ascribed to God in his word?"

GOD EVERYWHERE.

(Lines suggested by reading Useful Exercises. No. IV. "What is the most conclusive argument for the Divine Existence?")

WHAT loudest speaks a God below?
Can human accents tell,

When all this wide and varied show
Proclaims his praise so well?

His handy work alike is seen
Wherever eye may rest,
On mountain top, on valley green,
Or ocean's heaving breast.

His voice is heard in forest deep
Amid the hoary trees,
His wisdom dwells on every leaf
That trembles in the breeze,

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Manchester, May 4th, 1837.

To the Secretaries of the British and Foreign Young Men's Society.

GENTLEMEN,

ANSWERS TO EXERCISE. No. IV.

OUR last Exercise related to the one proof, most convincing to the mind of the writer, of the Divine existence; and was thus pro"What is the most conclusive arguposed, ment for the Divine existence? and what is the Scripture which confirms that argument?” Of the many answers which have been received to these inquiries, the following are

extracts:

I." His power exhibited by every being around me, whether endowed with reason or the more incomprehensible faculty of instinct; His name written in letters, legible to all who are not wilfully blind, upon every leaf and every bud; His glory reflected by every star, and his wisdom indelibly stamped WE have great pleasure in acquainting upon the whole fabric of the universe. Alas, you that on Tuesday evening, after an ad- that these should be so sadly abused, that dress from Mr. Nasmith, a branch of your the contemplation of nature should be so perSociety was here instituted, and called "The verted as to lead to the worship of the Manchester and Salford Branch of the Bri-" creature instead of the Creator." Alas, tish and Foreign Young Men's Society," of that though "God left not man without wit

nesses" of his existence, he should pay the homage to those witnesses which was due alone to Him who sent them.

your last Exercise must give rise in the hearts of all who endeavour to apply it, may be abundantly blessed, is the sincere hope and earnest prayer of."-J. C. W.

II. "If we leave this glorious astronomical display of divine wisdom and skill, to ex

"But there have been men, possessing minds endowed with vast genius and powerful intellect, who have denied the existence of matter; to them therefore the aforementioned arguments would prove unavailing. "I consider therefore, that the most con-amine those objects which are more within vincing argument in proof of the being of God, is the existence of man, especially considered as to his noblest part, the soul.

ness,

"Whatever else he may disown, he cannot deny his own consciousness. To all else but the individuals above-mentioned, the contemplation of the wonderful structure of man, and the admirable adaptation of the various parts of his frame to suit their several functions, their elegance, proportion, fitand usefulness,-must be incontrovertible proof of the Divine existence. This it was that compelled the Psalmist to cry, I am fearfully and wonderfully made.' But as it has been actually denied that man exists, and that man moves, to what then shall we resort? To the noblest work of God, the soul. "To treat of the insatiable desires of the soul, and the necessity of the existence of a Being who can satisfy those desires; of the witness of conscience within every breast of a Being who will call them to account for their deeds, whether they be good or whether they be evil, is not necessary here.

In

the reach of our limited capacities, we find on our globe numerous forms of organized matter, classed by philosophers in three great divisions, the mineral, the vegetable, and the animal kingdoms, each teeming with proofs of intelligence and contrivance. each of these we find what to us may appear an infinite number and variety of modes of existence; every one probably differing in some respect from the rest, yet all evidently the production of some intelligent Being, whose consummate wisdom has been displayed no less in the adaptation of relative and external circumstances to the wants of every individual, animate or inanimate, which he has formed, than in their original formation. We see all the inanimate parts of the universe, as far at least as our observation can extend, made subservient to the comforts and enjoyments of sentient and intelligent creatures; and these all acknowledging the supremacy of one race endowed with faculties superior to every other. Nor can we stop even here, although man may be the most exalted being visible to our senses. Who can examine the structure of his own body, the beautiful machinery of which it is composed, the means used for putting and keeping that machinery in operation, the wonderful displays of wisdom in the organs of sensation and in their adaptation to their respective objects, the manner in which from the heart, as from a fountain of life, proceed those numberless streams which convey life and activity to the farthest parts of the system: who, I ask, can behold all this without feeling compelled to confess that intention and wisdom in a very high degree must have existed in that, whatever it was, which was the original cause of the existence of that body? Now, as there are but two distinctions of being under which all the varieties in the universe may be com"But it becomes us as Christians, amidst prehended-matter and mind, and as the all other evidences, to rejoice in that of Re- former is devoid of thought and consciousvelation, in which God has so clearly re-ness, we must look for that cause in the vealed himself to us, and made known, in his infinite mercy, a way' by which we may in some measure regain his lost image here, and awake up in his perfect likeness' in another and a better world.

"The spiritual nature of the soul plainly shows that it is of å divine original, for such a spiritual nature must proceed from a higher spirit than itself-a being of infinite perfection, in short, a God.

"The works of creation are marks of the hand of God; but the spirit, the soul, (if in reverence I may say it,) is a part of himself,-a portion of his nature, and a reflection of his likeness. Thou hast made him a lit`tle lower than the angels, and crowned him with glory and honour.' The man therefore who denies the existence of God, must, if he act with consistency, deny that of himself.

"The passage of Scripture which I think bears me out in the above conclusion, may be found in Proverbs xx. 27, 'The spirit of man is the candle of the Lord, searching the inward parts.'

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"That the serious reflections to which

world of mind; to a being possessed of wisdom and intelligence. Who then is that Being? We are acquainted with but one such Being; still we feel that we cannot reasonably attribute it to him. In how very few instances can man comprehend the

mysterious modes of existence in his own frame! and if unable to explain or even to understand them when before his eyes, how could he ever have contrived or executed the amazing plan? Besides, if (as is most certainly the case) he be not possessed of every perfection absolutely and infinitely, how could he exist at all? He could not create him

self; if there ever was a time when he was not, that state, for aught we can see, must have continued: prior to his existence he could not act at all, unless we suppose that a nonentity, a nothing, can think and will, contrive and perform, which no one in his right

senses would admit: so that we cannot con

present time. If we take the Bible we need not search far for proofs of the Divine existence, for we are told' In the beginning God created the heaven and the earth,' and surely he who of his own power thus created all things, must be eternal, omnipotent, and divine."-Discipulus.

that Jesus is the Lord but by the Holy IV. "If it be true that no man can say Ghost, it is also true by a parity of reasoning of the Divine Being, independent of the that no man can obtain a saving knowledge divine illumination; either from the external book of nature, or from the revealed word of ceive the possibility of his being produced God. Knowledge, either intellectual or spiat all, but by the exertion of some previously ritual, is the result of the eyes of the underexisting intelligence and power far standing being illumined; and since by nature ing his own. Thus we arrive at the impor- we are ignorant of the true God, and cannot tant conclusion that before the creation of by searching find him out, surely that evidence which springs from divine teaching man, or any thing that we behold, there must have existed a Being, from whom the visible must be most satisfactory to the mind. This universe has proceeded, and that but for the reduces the question to a matter of consciexercise of his wisdom and power that uni-ousness; it becomes a question of personal

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And is not this con

clusion a most reasonable one? We are told in Scripture the fool hath said in his heart there is no God;' and can any thing be more irrational or evince greater folly than to deny

individual feeling, which neither the malice of Satan nor the atheistical objections of But not so the knowledge of the head: this wicked men can either gainsay or resist. has not God for its author, and therefore it is not proof against the attacks of the enemy, but may be outwitted by the superior craft of them whose powers are turned against that God who called them into being. See Cor. xii. 3; Heb. xi. 6; Eph. ii. 8; and John vi. 44.”—R. H.

the existence of a supreme Being, in the face of the evidence which the whole course of nature so powerfully bears? And this too by those who have investigated the works of Nature around them. They have examined the facts and phenomena of nature, and from them have been forward to build up V. "I consider that there is not a greater theories, upon which, as monuments of fame, to inscribe their names that they might re-existence and preservation; and the passage proof of the Divine existence, than our own ceive the homage of future generations; but of Scripture which I think confirms this the great doctrinal truths which Nature reargument, is, In Him we live, and move, veals, they proudly reject, and afforda striking comment on the words of Scripture, and have our being.””—G. G. intended originally for a somewhat different application, they became vain in their imagination, and their foolish heart was darkened; professing themselves to be wise, they became fools.'

"For confirmation of this argument consult Job xxxviii. xli; Ps. viii. xix. 1; xxviii. 5; lxxv. 1; xcii. 4-6; cxi. 2, 3; cxxxix. 14; cxlv. 10; cxlviii; Prov. xxx. 4; Isai. xl. 12-26; Jer. x. 12; Acts xiv. 17; xvii. 27; Rom. i. 19, 20; x. 18."-P. H. J.

III. "Numerous are the ways in which the Divine existence might be inferred. But I think the strongest proof we have is in the creation of the world. And since the world could not have been formed by chance, and consequently must have a Creator, none but a Being all wise, powerful, and good could have created and sustained it to the

VI. "In answer to your Fourth Exercise, as to What is the most conclusive argument for the Divine existence,' I shall say, that to me, the existence of man appears the most conclusive. And as to What is the Scripture which confirms this argument?' I refer you to the following, In Him (God) we live, and move, and have our being.' (Acts xvii. 28.)”—Erin.

VII." If the most consummate sceptic receives a letter from any one, intimating something of importance to him, he never would question the existence of the person who wrote it, but would immediately take measures to obtain further information; probably his first act would be to write to this unknown person, not doubting his existence for a moment. But should his informant proceed to tell him of events and facts which

would be eventually beneficial or otherwise held and admired the creative power and

to himself, with what certainty would he speak of his informant, and with contempt he would spurn the thought, that such a being never was.

"Just so, to my mind, the revealed will of God proves the existence of Him who revealed that will. In other words, the existence of the Bible is the most conclusive evidence of the existence of God.

"This evidence consists,

"1st. In the nature of its communications. Eye hath not seen, ear hath not heard, neither hath the heart of man conceived the wondrous truths which God hath revealed to us in his holy word. It lifts the veil that hangs over human affairs, and shows the secret springs which move the whole scene. It lifts the veil that covers futurity, and points to that vast, and otherwise unknown eternity, beyond the precincts of time; and lays before our view the irrevocable destiny of the wicked and the good.

"The existence of these communications argues the pre-existence of Him that communicated them. And as they are truths which plainly did not, and we may fairly conclude could not enter, the mind of man by way of discovery, so the revelation of them proves the existence of Him who revealed them, and that He is God.

"2. The authority of its language connected with its powerful co-operative, conscience.

"He speaks the world into being, and it is. He commands, and it stands fast for ever. The thunderings and awful flame and quaking of Sinai. The solemn, heart-searching voice, which then proclaimed his eternal laws, still reverberate in the awakened conscience of every man. So its promises carry

wisdom of God displayed in the wide field of the universe, beautifully contrasts (v. 7) the knowledge of God which these impart, with the perfect, simple, and easily learnt communications of his revealed will. And if the psalmist could aver this of the light of revealed truth in his day, how much more may we be assured not merely that God is, but also enjoy the still greater blessing of knowing much of his moral perfections."G. J. Moulton.

VIII. "When in the solitude of my chamber, studying the oracles of God, or pouring out my soul in prayer before Him, I feel that Jehovah humbleth Himself to behold me, and condescendingly viewing me in His Son, hath regard unto my prayer, and draweth near unto me, and reveals Himself unto my soul as the Lord God, tender and gracious, slow to anger, and of great mercy unto them that fear Him, and put their trust in Him; when I feel that the yoke of the blessed Jesus is easy, and His burden light indeed, and am led to exclaim with holy rapture, Bless the Lord, Oh! my soul, and all that is within me, bless and praise His holy name;' yea, and sometimes approaching even nearer the throne of grace, when my soul lifting itself up as it were unto the highest heavens, I involuntarily exclaim, while a flood of pure delight thrills through every part of my frame, 'Oh! that I had wings like a dove, for then would I flee away and be at rest.'

"It is in these peculiarly sweet and precious seasons, when

Into the heaven of heavens

I have presumed an earthly guest,
And drawn imperial air,'

with them an assurance and a sweetness which abundantly prove to every impartial that I feel and know that there is a God and humble inquirer, that He who uttered that reigneth in the heavens, and ordereth them is God over all, blessed for evermore. all things both in the heavens and the earth; "3. The purity of its doctrines, prove that it must have come from a holy God, and therefore, that He is. In all ages the Scriptures have been the standing witness against sin; and thence the almost universal opposition they have received from a world that lieth in wickedness. Hence we are sure of their divine origin, and consequently of

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and that that God is the Lord, for Ye are my witnesses, saith the Lord, and my servants whom I have chosen; that ye may know and believe me, and understand that I am He: before me there was no God formed: neither shall there be after me. I, even I, am the Lord; and beside me there is no Saviour. I have declared, and have saved, and I have showed, when there was no strange God among you: therefore ye are my witnesses, saith the Lord, that I am God."" (Isaiah xliii. 10, 12.)—V. V.

London R. Needham, Printer, 1, Belle-Sauvage-Yard, Ludgate-Hill.

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