this; but Christianity abounds with it; and the reason is obvious. The religion of Jesus is a religion of moral greatness; that true wisdom which sees all things in heaven above and earth below, bright with manifestations of God's greatness and glory, and uttering celestial strains in harmony with that Gospel, which is "the power of God unto salvation."

While, then, we value scientific knowledge, and seek to gain all our advantages will yield us, it is highly important that we keep it closely connected with religious truth. Philosophy fails of its noblest object, if it does not lead us to God; and whatever may be its pretensions, that is unworthy of the name of science which professes to trace the sequences of nature, and yet fails to discover, as if marked by a sunbeam, the mighty hand which arranged them all; which fails to bow in humble adoration before the power and wisdom, the harmony and beauty which pervade all the works of Him who is Eternal."* On the other hand, when philosophy and religion are united, they go onward in sweet and perpetual accord, leading the mind into new and ever-enlarging fields of divine knowledge and enjoyment, causing all the waste places of the human heart to be fruitful, and the whole mind and strength to be drawn out in cheerful obedience and praise to the King of kings.

* Abercrombie on Christian Culture and Discipline.

CHAPTER VI.

IMPROVEMENT OF TIME.

WHO has not been astonished, if not grieved, in view of the rapid flight of time? Who has not felt the truth of the expression of the Psalmist, "Behold thou hast made my days as an handbreadth; and mine age is as nothing before thee?" Every mortal life proves, every moment declares, the truth of this statement. Sages have thought, poets have written, the young and the old, the great and the small, the wise and the unwise; all have spoken or felt something of that influence produced on the mind by the flight of time.

When we do reflect on the flight of time, it is generally with seriousness. Why? Because human life is so short. We are hurried along so rapidly, all the while beholding others falling and disappearing from our pathway, that we involuntarily ask, what meaneth this? What is man, this creature of a few moments, that he must change and die so soon? And what is that, of which, however great his desire for it, he can obtain but little? Man is a shadow; and this object of his desire is, that mystery called time.

It is a familiar truism, that to the young, time seems long, to the aged short. We shall all know something of this difference, if we consult past experience. None who have arrived at the age of reflection will say, that time has always seemed alike to them. Do you not remember when, in your early morning of life, as you looked forward

to some expected enjoyment, how long the time seemed? When the hours hung heavily, and the days moved slowly along? You were so eager, and so ardent, that you would fain anticipate all intervening time, and enter at once upon the prospective enjoyment. You remember this. And then you also know, that as you came onward in life's journey, -as its day advanced, the hours seemed shorter. You had become a subject of anxiety and care. New ways were opening before you; and while you were busily looking here and there, time had gone on, never to be overtaken; and you were wondering how it could be so! This is the experience of all who live, and think, and act their part on the great theatre of human life.

Nothing then can be of deeper importance to us, than the wise improvement of our time. "Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave whither thou goest." Such is the language of divine wisdom. It tells us, that our present state of existence is designed to be one of exertion; that whatsoever of profit and advantage we can find to do while we continue here, should be done; for that, when we have once departed from the earth, there will be no returning to improve our neglected opportunities, to form new resolutions, or to weep over lost seasons of pleasure. It implies, that we strive to be useful in our day and generation, so that the world shall be the better for our having appeared in it, and that our example may live for the benefit of others, when we are sleeping in the silence of the grave.

Of all men, the professing Christian should be the last to hold the least parley with indolence or the waste of time. He cannot justly do this with his Bible before

him. "Work while the day lasts," is the language of that book; and he is solemnly bound to obey its dictates. It is his duty to do as much as he can while he lives, for the true happiness of himself and his fellow-men, and to the honor and glory of his Father in heaven. This understood, he will be awake and alive to the duties of life, and seek to perform them in love, and with a willing mind.

In the Old Testament we are presented with numerous proofs, that those who sought to give God acceptable service, were improvers of time. They preached and practised against idleness and sloth. In the New Testament we have the "brightest and best" of patterns before us,

the Lord Jesus Christ. He came to do the will of his Father, and to finish his work; to go about as a minister of mercy and love," doing good." Even in early life, before the appointed time for his holy mission to commence had arrived, we find him sitting in the temple with the learned of the nation, "hearing them, and asking them questions." On being questioned by his parents as to the meaning of this, his reply is truly appropriate, "Wist ye not that I must be about my Father's business?" His life was given to the service of God, and to the welfare and happiness of man. Wherever he moved he was the true, active, ready philanthropist. He gave instruction to the ignorant, reason to the maniac, sight to the blind, speech to the dumb, hearing to the deaf, feet to the lame, health to the sick, joy to the mourner, redemption to the captive sinner, and life to the dead. When the hour in which he was to be taken had arrived, that the Scripture might be fulfilled, he was watching and in prayer, while his disciples slept; and before his ascen

sion to the Father, he appeared to these disciples, and instructed them in his wisdom, "opening their hearts, that they might understand the Scriptures."

And he is set before us as "the author and finisher of our faith " ; he has left us an example, that we should follow his steps." Safely are we instructed to look to Jesus. O, that indolence, of every description, might feel the force of his example, and hide itself in everlasting obscurity!

The apostles of our Lord were close imitators of their Master in this respect. They were actively engaged in the work of the Gospel. They labored and suffered reproach. The apostle Paul, especially, is careful to enjoin the duty of diligence and constant engagedness upon those to whom he writes. He compares the Christian life to a race; exhorts his brethren to lay aside every weight, and their easily besetting sins, and to run, with patience, the race set before them. He exhorts them to be "not slothful in business, fervent in spirit, serving the Lord." His Christian life agreed with these injunctions; and when ready to be offered, and the time of his departure was at hand, he was consoled with the reflection, that he had "fought the good fight, finished his course, and kept the faith," and that, "henceforth, there was laid up for him a crown of righteousness."

Instances need not be multiplied where Jesus and his apostles set the example and enforce the precept of industry or the improvement of time. The Christian religion itself stands forever opposed to the spirit of indolence. They are as light and darkness. An indolent Christian is a living contradiction. "Pure and undefiled religion, is to visit the fatherless and widows in their affliction, and