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together, in every possible manner that human skill can suggest, employ upon them the most powerful exciting agencies at his command, they will neither combine to produce the original body, nor the slightest resemblance of an organized body.
The chemist thus meets with an impassable barrier to synthetical operations; and upon all occasions when he encounters recondite matters, which do not admit of elucidation by his own limited and insignificant acquirements, he does not perplex his mind with presumptuous efforts to tear the veil of mystery that he cannot raise, but humbly yields submission to the truth,—"that the things which are impossible with man, are possible with God."
“ There is no part of chemistry which abounds in more extraordinary disclosures than that connected with the composition and properties of organic products. It teaches us that, infinitely diversified as they apparently are, none of them seem essentially to contain or include more than three or four elementary substances.”
“Fifty-five elements are presented to us by nature : of these, only four are employed in the elaboration of all the wonderful creations of living matter."
“ Flowers and perfumes, leaves and wood, food and poisons, -flesh, fat, hair, feathers,—-when the chemist comes to look at all these, he finds that such wonderful diversity is the result, not of the employment of a multiplicity of elements, but of the combination of a very few, in varied proportions, and under the influence of vital agency."
To render this extraordinary fact still more impressive, a tabular statement is here subjoined of the analysis of ten proximate principles. Gum, sugar, starch, lignin or woody fibre, wax and gluten, are of vegetable origin; gelatin, albumen, fibrin, and fat, are of animal origin.
Gum. Sugar. Starch. Lignin. Wax.
Gluten. Gelatin. Albumen. Fibrin. Fat.
From this statement, we discover that the proximate principles of vegetables, with the exception of gluten, contain but three elements, and that those of animals, with the exception of fat, contain four; and whilst its composition is closely analogous to that of most vegetable principles, that of gluten approximates to the composition of most animal principles.— Griffiths's Chemistry of the Four Seasons,
(To be continued.)
A MISSIONARY PAPER.
(Concluded from page 262.) “I went early on the morning of the 16th into the town to converse with the people. An audience being soon gathered, I directed their attention to the claims of the true God on their heart. All my words were acknowledged to be true. Presently a Priestess arrived, uttering a shrill cry, and bearing in her hand a short stick, which she presented to the people : some fell on their knees, and, placing their hands on it, joined in the cry. I immediately rebuked them for it; they appeared ashamed, but tried to excuse themselves by saying their fathers did so, and they knew no better. An old man and a boy were seated at a little distance, very busily engaged in beating each a drum, in honour of one of their household gods. The old man was deplorably ignorant, and was offering, I believe, sincere service. On inquiring after the god, I was pointed to a small black earthenware pot, containing cowries, medicine, and other articles. No less than six different deities, whose office it is to procure certain
blessings for the family, and to preserve it from certain calamities, were arrayed side by side. Before them were the ashes of a recent fire, and the bones of a fowl, from which I concluded that sacrifice had been offered a short time previous, I asked them, “Can the gods hear, or see, or speak ?' To which they answered, No. "If the thief come in during the night, can they awake you, or drive him away?' 'No.'
If the house take fire, can they quench it?' 'No.' “Can they themselves escape?' 'No.' Surely the idols of the Heathen are vanity and a lie; and so are they that made them; and so are they that put their trust in them. I exhorted them to cast away the gods who cannot save others nor themselves, and to seek the mercy of Him who is infinite in presence, in power, and in love. They said, “We know no better: the Portuguese who came here long since bought our slaves, but told us nothing of God's book. They would not consent to cast away their idols, but said they would come to hear the word of God.
“A young man, a native of Abokuta, came to me, expressing a wish to be admitted to church-fellowship. The instrument which God has honoured in bringing him to a concern for his soul, is one of the emigrants from SierraLeone, a member of the Wesleyan society. By him the young man has been taught to read a little ; and that he might improve in this, and have an opportunity of hearing more of God, he left his home to reside at Badagry. The good Spirit has evidently been working on his mind, bringing him gradually out of darkness.
“Sabbath, the 30th, found me feeble in body, but thankful in being able to do a little. In the morning I read the Rules of the Society in the Yuruba men's class, and preached; after which I baptized an adult, who has for some time afforded satisfactory evidence of a change of heart. I spent an hour catechising some children; another hour in teaching a few adults to read, a, b, ab; and I felt God's blessing while so engaged. A cup of cold water,' the widow's mite! Insignificant trifles,' would man say. Blessed Jesus, thou seest not as man seeth! 'She hath done what she could,' thou saidst,"
NEW-ZEALAND. Two Days' Travelling of a Missionary in New-Zealand. “ We sat down and took some refreshment, and then proceeded on our way. After travelling till four, P. M., we came to a place where we expected to find water; but it was dried up: so we had no alternative but either to spend the night parched with thirst, or proceed about fifteen miles farther to the next water. We walked hour after hour; and being much fatigued, were obliged to lie down on the stones several times, and rest awhile, and then on again. It was about midnight when we reached Hanganui, a fresh-water lake. Here we gladly halted for the night. The distance we travelled was about forty miles ; and what made it more fatiguing was, the last ten or twelve miles we walked on a loose shingle-beach. After prayer, we lay down under a bunch of flax, thankful to God for all his mercies.
“Early in the morning of the 10th we proceeded onward, crossing Wakatere river. At eight, P. M., we reached Pakihaukuku, raised a little breakwind, and, having made a fire, lay down for the night.
“We started early the next morning, and soon came to the Rangitata, a river very dangerous to cross when flooded : we found the water a little above the knees. We proceeded from thence to the Kapi, an outlet for the waters of a small lake. The tide being high, we could not cross; we had, therefore, to ford the upper part of the lake. The water was above the waist ; but, there being no current, we crossed with safety. About noon we reached Tewaiateruati, a small native village, the population being about eighty souls, including children. This village is situate on one of the most extensive grass-plains in New-Zealand; we have been travelling along it since we left Banks’s Peninsula, and have not seen a tree, with the exception of a grove about five miles from this village. Farther than the eye can see, is nothing but an extensive plain, north and south; and in a westerly direction, about thirty miles' distance, are those immense ranges of snowy mountains which extend from Kaikora to Waitaki. So far as I can learn, this plain must be from two hundred to two hundred and fifty miles in length, and averaging about thirty in width; and no doubt will ultimately be made available for very extensive cattle and sheep runs. In the evening I preached.”
A Lovefeast in New-Zealand; a hundred and fifty of the
Natires being present. What we have said respecting the identity of religion, not only in its feelings and expressions, but also in what we again call (using the word in a sound sense, as referring to the ordinary and promised influences of the Holy Spirit) its supernatural gifts, and the consciously-enjoyed esperience of them, is strikingly and pleasingly illustrated in this primitive religious service, held among the first converts from Heathenism to Christ. Thus, too, do we learn what constitutes the true church, the body of Christ,—even the assemblage of living members, made alive by union with Christ, and united to this church by union with him. The mystic body of Christ has no dead members. And we equally learn some teachings of truth respecting the visible church, and its Ministers, from the same facts. Submissive to the discipline and order to which they belong, these Missionaries go forth to exercise their ministry among the Heathen. If they are not Christ's Ministers, he will not be with them: if they have his commission, they will have his presence. And is it withheld from them? Look at these once savage cannibals, and hear them speak the true language of Sion. The Missionary would sin against God, if he did not thankfully declare, “The seals of my apostleship are these in the Lord.”
We give some of the plain, but most impressive statements, made at this “lovefeast.”
“John White said, “I was praying last Friday, and God met me. He answered my prayer, and I was not able to sustain myself, but fell flat among the fern, overwhelmed with joy. I am often very happy, and shall hope only to live that I may serve God.' This lad spoke with floods of tears: the feeling throughout the chapel was very great,