eagle-eyed genius has let in a world of wonders to our view; yet much, very much, both in the heavens, the earth, and mighty deep, remains enwrapt in clouds, or thick darkness. Even in the formation of a blade of grass, there are operations which man cannot define. We enjoy the genial rays of heaven's bright luminary, but who can prove to demonstration, the sources from whence he has derived such a constant supply of matter, as to furnish our system of worlds, with light and heat for nearly six thousand years? In short who can discover or fully explain the mysterious link which unites mind to matter? But surely we do not allow ourselves to disbelieve the reality of their existence, because we cannot enter into the minutiæ of their nature. If there was nothing revealed, in the New Testament, of the nature and person of Christ, but what we could fully comprehend, we should then have some cause to refuse our assent to its truth, and might confess it to be a cunningly devised fable. But while great is the mystery of godliness, remember it is God manifest in the flesh; not God putting off his Deity to take the human nature, but it is the second person in the revealed order of the triune Jehovah, who takes our nature into union with his divine person, and veils his Godhead beneath the human flesh. Thus is God and man united in the person of our glorious Immanuel; and as if no proof should be wanting of his Deity, the angel Gabriel when directing Mary to call his name Jesus, added: "for he shall save his people from their sins." Thus did he give the most decided testimony to his Godhead, for who but God, strictly speaking, can claim a people as his own? and none but God can save them from their sins. In regard to the Virgin Mary, we would cheerfully join in Gabriel's salutation, "Hail! thou highly favoured of the Lord;" but, at the same time, we would beg to observe a nice distinction with reference to Mary, who was only one of Eve's daughters, and, though highly honoured of the Lord in this particular instance, an honour which never was or can be conferred on another; yet Mary's salvation depended on the same foundation as the rest of God's children, and it is plain Mary viewed it in the same light, for we hear her saying, "My soul doth magnify the Lord and my spirit doth rejoice in God my Saviour." Mary was only a creature, and consequently it is sinful to offer her adoration, for it is written "thou shalt worship the Lord thy God, and none other." As to her having any particular interest at the court of heaven, Jesus has determined that point, by saying, "Woman what have I to do with thee, mine hour is not yet come." It is worthy observation, that whenever Jesus spoke of Mary, he invariably called her "woman," as if at once to silence all who he knew would in after ages bestow improper honours on the virgin. When one said "Behold thy mother and thy brethren stand without desiring to speak with thee," Jesus pointed to his