fecundity, was to promote animal existence in all its various forms. "If," says Macculloch, "the cod produces six millions of progeny at once, it is because this food is assigned to other fishes as their provision. For any other purposes it would be an unwise appointment, (which cannot be admitted,) since even one fish would fill the entire ocean in a few years. And if, while the marine insects of the north are produced in endless millions, their devourer, the whale, produces but one in the same time, we must conclude that these crowds were destined for its food."

The system of prey, then, is a wise provision, intended not merely to preserve the balance of nature, as formerly stated, but to preserve that balance at the full extent of animal existence. The evil of a violent death, even were it tenfold greater than it is, could not counterbalance this good; and that evil has many mitigations. Not to recur to what has already been said as to the sudden nature of this kind of death, and the dulness among the inferior animals in their sensibility to pain, it must be remembered, that they are not tormented with anticipations of this calamity, nor is it aggravated by any knowledge of the fatal event awaiting them, even when in the very act of expiring under the fangs of their devourer.

There is another fact relating to this subject, which must not be omitted, as it is a singular and beautiful provision of Providence, for mitigating the pain of destruction. In the neck, near the skull, there is a point where a wound of the spinal marrow produces instant death, apparently without suffering; and it is not a little remarkable, that such effect is confined to a single and constant point. Now this point, though perfectly defended from all ordinary injuries, is accessible to a certain degree of violence, when that violence is skilfully applied. Macculloch remarks, that the knowledge of this fact, which man has only discovered by experiment, has been given to all predatory animals from their birth; and if this is a needful security to them for procuring their food, it is still more a merciful provision for the suffering animal. Every one knows," says he, "that this part of

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the spine is always the object of attack; while, if there are some animals which as instinctively seize on the carotid arteries, the design is of the same nature, and both equally confirm the present views.”

These considerations are, I think, sufficient to establish, that there is both wise and benevolent contrivance in this system of prey; but I must not allow it to be thought that I have any wish to conceal the difficulties under which natural religion still labors, on the whole question, of which this is only a part. Let the mitigations be what they may, the question still remains behind, why evil should exist at all. It is obvious, that this is intended; and yet we cannot conceive any reason which should render impossible the existence of a world without it. Such a world, indeed, would be entirely different from ours, both in its construction and in its ultimate object. It would not be a world of discipline. If we would understand the intentions of the Eternal, and fully vindicate his perfections, our knowledge must be derived from the higher science of Revelation. It is there, alone, that we can understand why "the whole creation groaneth and travaileth in pain together until now."*

TENTH WEEK-SUNDAY.

CHRIST, THE JUDGE OF THE WORLD.

THERE is an important doctrine connected with our Lord's ascension, which was not noticed in considering this subject in a previous paper, and to which I shall now direct the reader's attention. I allude to the office which He is appointed to execute, as the Judge of the human race, at the Last Day. This doctrine is distinctly taught, both by Christ, Himself, and by his apostles; and

*Romans, viii. 22.

there is one passage in which it is spoken of in such a manner, as to throw a very pleasing light on the intention of this wonderful arrangement. It is said, that God hath given his Son "authority to execute judgement, ". "because He is the Son of man. ""* There is, in this, a condescension to the condition and feelings of the human race, which is in perfect harmony with the Divine character, as exhibited both in the works of creation and providence.

It is impossible to view the Eternal Creator of the universe, without feelings of awe. There is something, so prodigiously grand and amazing, in the idea of a Being infinitely perfect, who sustains all things by His own inherent energy, and who is, at the same moment, present throughout the immensity of His works, that the mind shrinks back with dread, and feels as if it were annihilated in his presence. Even when this self-existent Being condescends to appear in the most amiable and endearing light; when He assumes the character of our Father and Friend, the imagination cannot altogether divest Him of the terrors of His majesty. We still see Him dwelling in light inaccessible and full of glory. We behold the angels veiling their faces in His presence, and the pillars of heaven trembling at His nod. Our confidence is lost in veneration, and our love is overpowered by fear; and the language of our hearts is, Lord! "what is man, that thou art mindful of him! or the son of man, that thou visitest him!? When, to this feeling of inferiority, is added the remorse of a guilty conscience, we can no longer endure a sense of the Divine presence; our hearts sink within us, and we hide ourselves in the dust. This sentiment is emphatically expressed in the book of Job:-Behold! "the heavens are not clean in his sight;?? "and His angels He charged with folly.". "How much more abominable and filthy is man, which drinketh iniquity. like water!??

It is this condition of fallen man, so insignificant, abject, and guilty, when compared with the infinite per

* John, v. 27.

fections of his Creator, which stamps such a peculiar value on the whole scheme of revealed religion, and which especially endears to the heart of the sinner, that astonishing exhibition of mercy displayed in the atonement and intercession. Nor is there less ground of reassurance, in the light thrown on the Divine character and intentions, by the appointment of the Son of Man to be the Judge of the guilty race of Adam.

That our fate, in a future world, shall in some way be regulated by our conduct in this, is the dictate of natural as well as revealed religion. "Whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting." But though this is a doctrine on which men are generally agreed, yet an important point remains still to be decided. What are the precise limits of our election or condemnation? At what particular step, in the progress of guilt, is the favor of the Righteous: Governor withdrawn; and what degree of holiness, or what other qualification is required, for enjoying His approbation and blessing?

To determine this important question, reason is totallyinadequate. The only discovery to which this feeble guide can lead us, is, that none of the creatures of God can demand an eternal reward as their right; that imperfect and guilty beings, such as men, are at best unprofitable and unfaithful servants; and, instead of the favor, have rendered themselves liable to the displeasure, of a just and holy Judge.

In this state of uncertainty, it affords to the servant of Christ unspeakable relief to reflect, that his eternal doom is to be decided by his beloved Master; that the same Jesus, who, on earth, died for his sins, and now pleads his cause in heaven, is, at the last day, to sit in judgement on his soul, and to appoint his station in the world of spirits. When he reflects on his own worthlessness, indeed, he doubts and despairs. But, when he turns his eye upon his Redeemer and Judge, his faith expands, and his hope revives, till, at length, after many fears and

many conflicts, all the consolations and encouragements of the Gospel come to cheer him in the path of duty. Every circumstance in the life of his Judge which proves his love to man, is to him a ground of hope and comfort. "He who came down from heaven to save a guilty world," will the experienced Christian say, "and submitted to the pain and ignominy of the cross, that He might give eternal life to his enemies, will not shut his ears to the cry of the broken in heart; He will not turn away with unbending severity, from the believing and penitent sinner who longs for his salvation, and strives to gain an interest in his love. The gentleness, the kindness, the meekness, and the patience of his nature, all encourage me to hope. Every tear which He shed over suffering humanity; every sigh which escaped Him for the prevalence of sin; every pang He endured in accomplishing the salvation of man, is a new pledge of the interest He takes in my welfare. I will go to Him with holy confidence; I will throw myself at the footstool of his mercy,—or, rather, I will fall into the arms of his love. I shall find in my Judge a friend and a brother. With a smile of encouragement, He will say to my soul, 'Fear not; I am the First and the Last: I am He that liveth and was dead; and behold! I live for evermore, and have the keys of hell and of death. Continue thou in my love; and because I live, thou shalt live also. Thy transgression is forgiven,-thy sin is covered. Come, thou blessed of my Father! inherit the kingdom prepared for thee from the foundation of the world.'"*

* [The views expressed above are indeed animating and consoling, and turn the heart gratefully to the compassionate Saviour and Judge. The idea must not be received, however, and was not intended to be given, that the Son is more merciful than the Father. He is the exponent of the Father's mercy, the image of the Father's attributes, the revealer of the Father's grace, and will judge us, with the judgement of the Father.-AM. ED.]