ing: "the law, repentance, Paradise, hell, the throne of his glory, the house of his sanctuary, and the name of Messiah." I doubt it not; for he, forseeing all things from the beginning, would assuredly make preparations accordingly. The law must certainly have been made in the eternal mind before creation, and knowing that man would rebel he prepares repentance, knowing likewise that some would repent-paradise or a place of happiness, is prepared as a reward to the truly penitent, promised by Christ himself (Matt. 25) stated to have been prepared from the foundation of the world, and hell for the devil and his angels, of whom the wicked are. He created the throne of his glory, where his more immediate presence might be seen; the house of his sanctuary, where his more immediate presence might be felt; and the name of Messiah, by whom his. love should be made manifest.

The seven principal things in Creation are, heaven, sea, and earth,—birds, fish, and beasts, and lastly, man, the masterpiece of all.

The first thing that God made was light. He made three kinds of light; star-light, moon-light, and sun-light-the moon and stars to rule by night, and the third, the greater light, the matchless'sun, to rule the day. Every seven days the moon changes her aspect, and by the numbers three and seven the hours of each day may be proportioned. There are twenty-four hours in each day, seven of which nature requires for sleep, and seven more should be allotted to labour; the other seven for recreation, and the remaining three for exercises of devotion and medi

tation on divine truth in holy writ. God made in the first three days these three things-the firmament of heaven, the earth, and the sea; and in three days more he made inhabitants suitable to each, fowl to fly in the open firmament of heaven, fish that liveth and moveth in the waters, and beasts, cattle, and creeping things to inhabit the earth. The work of the last day was threefold God created man and beast, and provided food for both; grass, herbs, and fruits were given to be meat for man, for beast, for bird, and every creeping thing.

In man, the seventh part of creation, all things were made perfect and complete. Then the Lord reviewed all his works, and he pronounced them very good. On the seventh day God ended all his work; and rested on the seventh day, therefore God blessed the seventh day and sanctified it. Thus the seventh day was instituted as a sabbath of rest from the foundation of the world, designed for three purposes. First, for a blessing to all mankind in body, soul, and spirit, that the body might rest from the toils and labours of the six days allotted, that the soul might feed on the knowledge of God, and be exercised in acts of love and praise, freed from the cares of life, and that the spirit might enjoy an uninterrupted intercourse with the divine source from whence it came, filling the whole triad with a hallowed and happy feeling; and secondly, to typify the seven ages of the world, in the seventh of which Christ Jesus came to bring rest to the sons of men. The third design was, to shew the duration and period of time. The jews have a tradition that the world will stand seven thousand

years. A thousand years in the sight of the Lord are as one day, and one day as a thousand years. God could have created every thing by his word in a moment of time ; but he works by design, that we may understand one part of his work by another, for all his ways are equal. In six days the Lord made the heavens and the earth, the sea, and all that in them is, and on the seventh day he rested. From this we infer, that six thousand years mankind shall labour in their generations; but the seventh will be the Millenium, or sabbath of rest, when God shall rest with all his people. We have but seven notes in music, and a certain gentleman skilled in the art accommodated the seven days of the week to the seven notes of music.

monious and complete.

Thus the whole creation is har

When man was to be made, the Holy Trinity consult about it. God did not say, let man be made and he was made, as he did of the rest of creation. No, man was to be the completing part, superior to the rest; therefore the Father, Son, and Spirit say, let us make man in our own image, and in the image of God man was created. God formed man, that is, the body out of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul, not a living spirit; but a living, a rational, an immortal soul. The body was formed out of the dust of the ground a lifeless piece of clay, till God breathed into it a portion of his own uncreated spirit, by which the soul was made or begotten; and thus it was that man became a living soul, in the image of his Maker. Those are mentioned as distinct

parts; yet they are closely united to each other, close as a tone to a semitone, which requires a fine ear to perceive the difference. In every single note of music there is a tone and two semitones, which is easy as possible to perceive by those who understand it, though 'tis hardly believed as the trinity of parts in man by those who do not understand it. The likeness of God on man, in another respect, consists in the nature and constitution of his soul, which, by its constructive and inventive power, brings many useful, beautiful, and wonderful things to light, and, in his place and authority, as God is ruler of the universe, so man is made ruler over all that live and breathe; and as God is holy, so was man made holy. Man was made like God in knowledge, righteousness, and true holiness; but the most striking part of the likeness is in the mysterious unity of the body, soul, and spirit, which are one man, as Father, Son, and Holy Spirit, are one God; for so it is declared by God himself, who formeth the spirit of man within him.(1) He also says, he made the soul; (2) he is the God of the spirits of all flesh, (3) the fountain from whence they all spring, and to which they must all return, as rivers to the ocean from whence they come; and as a dew-drop resembles all the waters of the globe, in like manner does the spirit of man resemble the eternal spirit of God.

Do you ask me, what is the difference between soul and spirit? Tell me first, what is the difference between God the Father, and the Holy Spirit. You cannot tell me that--for you do not understand the mystery;

(1) Zech. 12, 1. (2) Isa. 57, 16. (3) Num. 16, 22.

but you believe there is a difference, and that they are two distinct persons, because the bible asserts it. I believe also that there is a difference between soul and spirit, and that they are two distinct parts; because the bible asserts it too. I cannot tell you the difference between the two, nor how they exist; for we are fearfully and wonderfully made. I am as unable to comprehend the mystery of the trinity of parts existing unitedly in man, as you are to comprehend the mystery of the Trinity of persons existing unitedly in the Godhead.

Man is a compound of sevens, perfected in three. Job says, hast not thou poured me out as milk, and curdled me like cheese (this is the blood and the marrow;) thou hast covered me with flesh and skin, and hast fenced me with bones and sinews; thou hast granted me life and favour;(1) here is the compound. This life I take to be electricity, the servant of the mind, by which messages are borne between the mind and body. There are seven connecting links between mind and matter, exemplified thus:-my mind wills my hand to clasp that of my friend, electricity bears the message to the blood, then to the marrow, then to the bone, then to the muscle, then to the nerve, then to the flesh, then to the skin; now the message is delivered, and the hand obeys the mind. My friend in return clasps my hand, electricity works again, carrying the message to the skin, the flesh, nerve, muscle, bone, marrow, and blood to the mind, and my mind then feels the clasp of my friend's hand. Man has seven senses; those of sight, hearing, touch, taste, and smell, negative (1) Job 10, 10.