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can be compared with that of our predecessors in the sacred office? It is perhaps safe to say, that their influence was not only more potent than that of any other class of men, but greater than that of all others combined. A minister ought to be the most influential man in his parish or congregation, and if he is half a man he cannot well fail of being so.

Again, what avenue of life opens the prospect of a more enduring remembrance than ours. Our office not only accords to us a high place of present consideration and influence, but a memorial among those who come after us. Select almost any town of New England, and what names appear more prominent in its written history or unwritten traditions than those of its former ministers. The world, notwithstanding its seeming ingratitude, will not soon forget its greatest benefactors. The surest way to secure a lasting reputation, is not by seeking it with selfish motives, but by doing good to others. The names of those who sought to build a tower whose top should reach unto Heaven to make themselves a name, have been long buried in oblivion; his who built an ark for the saving of the faithful shall never be forgotten. The. frowning castles of the feudal despots of the middle ages are crumbling ruins, their possessions are scattered, their very names have perished; while the foundations of charity, learning, and religion, laid in faith and prayer, still remain unmoved through all surrounding changes, and the names of their founders are held in grateful remembrance, fresh and fragrant as the tree planted by the rivers of water.

If men expend their energies and leave their impress only on the perishable objects of time, "their memorial shall perish with them." It were a sad sight to see a sculptor like Phidias or Powers spend weary months and matchless skill in exquis itely carving a statue of snow, which would disappear in the first warm breath of spring. And even should he shape the more enduring marble into symmetry and grace, it will ere long crumble into decay, like the masterpieces of ancient skill. But not thus perishable is the material upon which our labor is expended. That material is nothing less than God's eternal truth, and man's immortal soul! He who fashions that truth

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more nearly "according to the pattern seen in the mount,' does a work which shall outlast that of Phidias; and receive greater honor; he who with God's aid forms a soul to holiness and fits it for heaven, leaves his impress upon what shall survive, when all material objects shall have perished. If then an ancient poet could say, in the contemplation of his work, "Exegi monumentum aere perennius," with how much more propriety might his language be applied to ours, whose memorial is imperishable?

III. In the next place let us glance at the reflex intellectual benefits of our profession. What other offers such advantages for a large, symmetrical and complete intellectual development as this? Most pursuits quicken certain faculties into an unnatural and abnormal growth, while others are neglected or dwarfed. Our calling brings all the powers into healthy exercise, and full, harmonious development. It was the famous saying of Lord Bacon, "Reading makes a full man; conference (or speaking) a ready man, and writing an exact man." This "threefold cord" of mental strength "not quickly broken " is peculiarly the gift of our profession. It combines in a greater degree than any other these three activities, and enjoys their several and united advantages. Neither a life spent wholly in reading, wholly in speaking, or wholly in writing, would make a complete man, but only the union of these in due proportion and harmony.

It has always been expected of our profession to take the lead in intellectual culture and activity. Nor has this expectation in any age of the church been disappointed. The name Clergyman, or Clerk, was formerly synonymous with a learned man, or one who could read. The phrase "benefit of clergy," as is well known, signifies in old English law the exemption of clergymen from criminal process before a secular court, but as when the law was framed the clergy probably embraced nearly all who could read, so it naturally happened that all who could read claimed and received the benefit of the enactment" the benefit of clergy." But though learning is now more generally diffused, it is still expected of us

to maintain the same relative position of advance. And it has always been the glory and blessing (decus atque tutamen) of our branch of the church to have a learned and active ministry. For the good both of church and ministry may it never be otherwise!

The very nature of our work, and our themes of thought and study, seem inconsistent with intellectual littleness or feebleness. It is said that men who follow the sea are never nearsighted, because always looking upon grand and distant objects; while too long and intent gazing at near and minute things, renders the eye incapable of a wide and distant vision. Is it not so with our work in comparison with others, in enlarging and extending our mental vision, and strengthening our mental powers?

Like Jacob wrestling with the Angel, we are called to grapple with what requires for the mastery, more than human strength. We have to do with mysteries, whose depth profound, angelic wisdom has never sounded, and to whose dazzling hights angelic pinion has never soared. We are invited to walk in thought with God along the track of the past centuries to behold his wondrous dealings with our world and with our race. We are bidden to accompany him in faith into the distant future, to contemplate the fulfillment of prophecy, the completion of redemption, the end of time, the endless vista of eternity!

And in these contemplations and pursuits we have the intellectual companionship of the wisest, the greatest, and the best men of all times and countries. Is there nothing, then, in these intellectual advantages to awaken our gratitude, and make us prize the channel through which they come to us? And is it strange, that with such incentives and equipments, even aside from direct Divine aid, the foolish things of the world are often able to confound the wise, and the weak things of the world the things which are mighty?

Did the limits allowed to this letter permit, it would be a pleasing theme to consider the bearing of our studies and duties, upon our exaltation and happiness in the future world,

particularly as connected with this mental and moral development here commenced. If this life has value only as connected with the future, how better than in the duties and studies connected with our holy calling could we spend it, to profit by the privileges and enjoy the felicities of Heaven!

But I have purposely endeavored to confine myself to a view taken from an earthly stand-point. I have left out of sight the highest and sweetest rewards and blessings which it brings to us even in this life, those of a spiritual nature, blessings which, like the cluster of Eschol, are only intended as a pledge and foretaste of what awaits us in the promised land.

I have endeavored to present only such considerations as might suggest themselves to a mere man of the world, on the supposition that there is no world beyond, and, if I mistake not, have shown that we have more than our fair proportion of the emoluments, comforts, honors, influence, reputation, and intellectual advantages of this life; that our earthly blessings weighed against those of the mass of our fellow-men decidedly preponderate. Merely as citizens of the world, then, have we any good reason to complain of our allotment? How much less, when we take into the account our spiritual blessings, and future hopes and prospects?

ARTICLE III.-THE NEW PLANETS.

Ar the beginning of the seventeenth century but six primary planets and one satellite were known as members of the solar system. Very few, even of the learned, had at that time adopted the theory of Copernicus; and indeed, before the invention of the telescope, the evidence in its favor was not absolutely conclusive. On the 7th of January, 1610, Galileo first saw the satellites of Jupiter. The bearing of this first great telescopic discovery on the theory of the universe, was obvious and almost decisive. Such was the prejudice, however, against the Copernican system, that some of its opponents, who were determined to reject whatever was inconsistent with their own views of the universe, denied the reality of Galileo's discovery. The following is a specimen of the logic with which the great discoverer was opposed:

"There are seven windows given to animals in the domicile of the head, through which the air is admitted to the tabernacle of the body; which windows are the principal parts of the microcosm, or little world; viz, two nostrils, two eyes, two ears, and one mouth: so in the heavens, as in a macrocosm, or great world, there are two favorable stars, (Jupiter and Venus,) two unpropitious stars, (Mars and Saturn,) two luminaries, and Mercury alone undecided and indifferent. From this and many other phenomena of nature we gather that the number of planets is NECESSARILY seven. Moreover, those satellites are invisible to the naked eye, and therefore can exercise no influence on the earth, and therefore would be useless, and therefore DO NOT EXIST. Besides, as well the Jews and other ancient nations, as modern Europeans, have adopted the division of the week into seven days, and have named them from the seven planets; now, if we increase the number of planets, this whole system falls to the ground."*

The author of the above was a Tuscan astronomer, who sustained in his day no inconsiderable reputation.

No other secondary planet was discovered till March 25th, 1655, when Titan, the sixth satellite of Saturn, was detected

* Drinkwater's Life of Galileo, as quoted by Prof. Nichol.

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