chase manure for his vines, bethought him of employing their cuttings for this purpose, which answered the end so well, that his vines were more fruitful than those of his neighbours. In connexion with the roots, we may here just advert to what is simply a prolongation of these, namely, the vessels of the trunk, through which the sap taken in by the roots is carried up, to be prepared by the leaves, and which is conveyed down again by another set of vessels, and distributed as nourishment over all the different parts of the plant. Though these are, strictly speaking, not organs of nourishment, they are connected with them, and as clearly mark intelligence and argue design as do the pipes in a house, which convey the water to the cistern, and from the cistern to the different apartments. It will add to the evidence of intelligent contrivance, if what physiologists state respecting the form of these vessels be correct, namely, that the ascending vessels are spiral, winding as they ascend, and thus, on the principle of the Archimedes screw, aid the ascent of the sap, while the descending vessels are longitudinal or straight, and thus as directly, by the mere force of gravitation, aid the descent of the sap.

But we now proceed to what is properly the second part of the mechanical organization for nourishing the plant, namely, the foliage. This is a not less important part than the root. It just, indeed, bears the same relation to that portion of nourishment which is derived from the atmosphere, which the other does to that portion derived from the earth. All can at once perceive that the foliage imparts beauty and affords shelter to the plant. How naked and bare is a tree without its leaves! But these are only subsidiary functions of the foliage. Its great and principal function is that of communicating nourishment. Now this it does in three ways. First, by absorbing moisture. That leaves ab

sorb moisture, has not only been demonstrated by the experiments of physiologists, but is apparent to the senses. The most common observer may notice, that after a fall of dew or the descent of a shower in a season of drought, the blade is visibly refreshed. But, secondly, the foliage communicates nourishment by reflecting light. The light appears as essential to the health of the plant, as moisture is; for where light is excluded, the plant has a delicate, watery, blanched appearance. The principal and most important use of the foliage, however, in connexion with the nourishment of the plant, is one analogous to respiration in animals, by which, like the lungs in the body, it receives and decomposes the atmospheric air, inhaling that portion of it which is necessary to life and health, and exhaling the other portion.

Now, to perceive the adaptation of the organ to these ends, to see the exquisiteness of the contrivance, so simple and yet so perfect for answering these varied purposes, we shall glance first at the structure of an individual leaf, and then at the collective assemblage or system of leaves which we call the foliage. In looking at a single leaf in this point of view, there are several things which we may notice. There is, first, the form and shape of the leaf. Though variously shaped in different species of plants, and in this variety it is probable that both beauty and utility combine, it in every case presents an adequately extensive surface to be acted upon by the elements-a circumstance as important in the processes of vegetation as the breadth of the cog in a mill-wheel is in machinery, or the depth and compass of the sail of a ship are in navigation. Connected with this, we may mention that leaves are for the most part scoop-formed, as if made for the purpose of concentrating and conveying as in a channel the moisture which descends upon them. tice further the position and action of the

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leaf. It is so placed and hung upon the plant, as to meet most directly the various influences intended to act upon it. The influences, for example, of air, rain, and light act upon it rather perpendicularly than horizontally, and accordingly, in agreeableness to this, and evidently for the purpose of accommodation to it, the leaf, when at rest and in its natural state, presents its surface not hanging sideways to the heavens, but always somewhat upraised and direct, that is, in the position best calculated to catch the full influence which is put forth. But the air, which is the most important element, is constantly varying, both in its direction and force. Now, observe the remarkable provision made for meeting this, and for giving to the leaf the full advantage of every variation of the atmosphere, from the gentlest breeze to the most violent gale. The leaf, it will be noticed, does not spring at once from the wood, but is connected with the plant by a peculiarly flexible stalk, which the least breath may move, but which the strongest ordinary blast cannot tear. There is a mechanism here, compared with which the contrivances of ropes and pulleys for turning the sails of the vessel to the veering wind, are coarse and clumsy things. But notice, still further, and especially, the contexture of the leaf. In simply looking at a leaf, we can perceive at once a visible difference between the upper and the lower surface of it. The upper is of a closer texture, the lower of a looser one. This does not arise merely from a difference in the external covering, but chiefly from a difference in the internal structure itself. "The fibres, remarks a competent authority, are not only subdivided into a variety of ramifications, forming a beautiful tissue of complicated network, instances of which any one may see among fallen leaves which have been exposed to the action of the atmosphere in a damp place; but that net work is double, consisting of two lay

ers, the one corresponding to the upper, the other to the under surface of the leaf. Linnæus discovered the points of union between the two layers, and remarked that the network corresponding to the under surface was much less firm and compact in its texture than that corresponding to the upper surface." Now what is very observable is, that the upper and lower surface of the leaf, thus differently woven, have different functions, the one being of the nature of an inhaling function, the other of the nature of an exhaling one. "Leaves," says Sir James Smith, "receive the sap from the wood and expose it to the action of the air, light, and heat, by their upper surface, while what is superfluous passes off by the under." "In daylight," says a writer in Chambers' Journal, "about two-thirds of the oxygen and hydrogen contained in the sap flies off in vapour, through multitudes of invisible pores spread over the upper sides of the leaves. Similar pores in the under sides are at the same time engaged in inhaling the carbonic acid gas which forms a small part of the atmosphere, and is receiving constant accession from the lungs of animals." How variously and admirably adapted the means to the end, the engines to the work intended!

But we shall not have a full view of the leaves, considered as an organ for the nourishment of the plant, unless we contemplate them collectively as well as individually. And here there are two things which are deserving of attention, their number and their expansion. The first thing that strikes an observer, looking at the leaves of a tree in this point of view, is their vast number; who can count them? But there are no more than are necessary to the growth and healthful condition of the plant. It is evident that if one of the functions of the leaves is to prepare the sap transmitted from the roots, there must be a numerical correspondence and proportion be

tween the former and the latter. The receiving organs must be at least equal in extent to the conveying organs. Now, as we have seen that there are in the roots such a countless number of mouths, all sucking in sap from the earth in which the plant grows, it is requisite surely that their should be, so to speak, a corresponding quantity of lungs to aerate, as it is called, the sap, and fit it for the purposes of nourishment. If a vast number of roots are indispensable, a vast number of leaves are equally indispensable. Our wonder is naturally excited when we find organ adapted to organ; but it is greatly increased, as it should be, when we find these organs adapted to each other, not only in function but in number. But a second thing respecting the foliage of a plant, which in this point of view deserves our attention, is the manner and means by which it is spread out. It is obvious, that to answer the purpose for which leaves were intended, they must not only be at a distance above the surface of the ground, but at such a distance from one another as will allow the air freely to circulate among them. Every leaf

evidently to which the air has not access, is just useless for the end designed. Now, mark how in shrubs and trees, where such a contrivance is necessary, this is provided for. The leaves, instead of growing out from the trunk, where they either could not have existed in sufficient number, or would have interfered with each other, are somewhat after the manner in which canvass is spread on board a ship by means of masts and spars and yard-arms, exposed by a system of branches to the full influence of the atmosphere. In this, however, as in every other instance, nature's contrivance is superior to man's. We know how difficult it is for the mariner so to set his sails, as that the one shall not take the wind out of the other; but here, in consequence of the particular form in which the branches grow, radiating upwards from a common centre, and with branch springing from branch, there is the greatest amount of surface exposed, with the least interference of the leaves with each other. What proofs of divine intelligence and wisdom!

THE subject of the present remarks derives importance, both from the precious spiritual blessings which the promised times of refreshing unfold, and also from the bearing these have on the question of the supposed personal reign of Christ on earth during the millennium. Our observations are founded on the words of Peter, recorded in Acts iii. 19-21, "in which are some things hard to be understood." The difficulties here lie in giving a satisfactory answer to the following inquries. What spiritual blessings are meant by the expressions, "the times of refreshing," and "he shall send Jesus Christ unto you?" How is the repentance of

those addressed, connected with the coming of these times, this sending of Jesus? And what relation have these words of exhortation and promise, with what immediately follows, regarding the heavens retaining Christ till the times of the restitution of all things? According to some expositors, the times of refreshing denote generally the period of the gospel dispensation, and the sending. of Jesus points to his first coming in the flesh; while they suppose that the future form of expression is to be taken for the past, intimating that the truth of this declared fact required only to be believed, to secure all the blessings of the Saviour's reign. It

appears sufficient to reply to this interpretation that it does unwarrantable violence to the words of scripture, and that were the principle it assumes admitted, we might despair of ever attaining to any certainty in explaining the book of God. Others again take the times of refreshing as denoting the restoration of Israel as a nation on their belief in Jesus the Saviour; and they suppose the sending of Christ to refer to his second coming, either before the thousand years to reign personally on earth, or after that period, to judge the world at the great day. To this we reply it is most unnatural to suppose that the apostle would exhort his Jewish hearers to repent in order to their enjoying a national restoration, while as yet Israel was not nationally cast off, the Gentile church not being at that time formed; and, moreover, it is difficult to comprehend how the second coming of Jesus, on any view of it, can be urged as a motive for the repentance of sinners that they may thus realise it.

Without enumerating other interpretations it may be observed that the obscurity of the passage is somewhat increased to the English reader by the translation given of the last clause of verse 19th, and the first of verse 20th. A reference to the original will show that the whole sentence may be thus rendered, "Repent and be converted, for the blotting out of your sins, in order that times of refreshing may come from the presence of the Lord, and that he may send Jesus Christ, before preached unto you." In this manner both clauses are joined together in the same mode of instruction, promising a twofold blessing to those repenting and turning to the Lord. Thus too an important key is afforded to what we regard the truth of the passage, in this connexion intimated between the repentance commanded and the blessings promised. From this we conclude, that the times of

refreshing, and the sending of Jesus Christ, spoken of, must be regarded as including some spiritual blessings not to be enjoyed without penitence, and yet certainly received in believing the gospel. And here it is to be remembered, that though the circumstances of the apostle's hearers were in some respects peculiar, the exhortation he addressed to them is the great gospel command to all sinners who hear it; and there is no evidence that the promise Peter reveals, as a motive to his audience to repent, is not as applicable in the same sense to all who hear the joyful sound in any age. We apprehend, then, that the promised times of refreshing just mean the seasons of spiritual revival and tranquillity enjoyed by every believer of gospel truth; and that the sending of Jesus Christ denotes his coming into the soul that calls on him, with the full gift of eternal life. Let us examine the words of the apostle that we may ascertain how they express the blessed truth.

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The term "refreshing" denotes a breathing in rest after a period of exhaustion or suffering. In the Greek, the expression is not "the times" but indifferently "times" or seasons of refreshing after weariness and pain. According to this striking emblem, then, our life in sin, apart from Jesus, is viewed as a life of struggle, and toil, and sorrow, and fear. But on believing we do enter into rest;" a happy season of refreshment and inward peace are enjoyed. A passage of scripture remarkably similar to this, and illustrating the blessing here revealed, is found in 2 Sam. xxiii. 4. "He (The Messiah) shall be as the light of the morning, when the sun riseth, even a morning without clouds, as tender grass springing out of the earth by the clear shining after rain.” Thus in receiving Christ, light ariseth on the soul sweet as a morning without clouds, and the fruits of peace spring up in the heart more refreshing still than the spring

ing of the tender grass by the clear shining after rain. Again, we find the same times of refreshing thus promised: Ps. lxxii. 6. "He shall come down like rain upon the mown grass, as showers that water the earth." According to this beautiful metaphor, sinners are represented as wounded and wearied at heart, as grass when cut by the mower; but clinging to Jesus and receiving his grace, the Saviour comes to the broken spirit as comes down the rain on the mown grass, causing it to spring again and cover the field with a lovelier and deeper green. These, then, are the times of refreshing that come from the presence of the Lord to every penitent soul that receives Christ. We have at once the exhaustion and sorrow of the sinful heart here supposed, and the revival of spirit here promised, revealed in these words of the Saviour's own grace, "Come unto me all ye that labour and are heavy laden, and I will give you rest."

We have said that we take the sending of Jesus Christ as denoting his coming into the believing soul that trusts and calls on him for mercy. But it may be asked, are we warranted to understand the words of the apostle, as describing such a sending or coming of the Lord, as when he is received into the heart through faith, in the hour of conversion? We apprehend we are. In confirmation of this, let it be understood that the words were spoken chiefly to Jews, who, from the great blessings they were taught to expect with the coming Messiah, and from the usual style of their scriptures, were accustomed to think of any peculiar manifestation of divine character, as a coming of the Lord. This mode of thought and language is manifested both in the Old Testament and the New. Thus when the Lord declares his favour in redeeming his people from the house of bondage, these are his words: "I have surely seen the

affliction of my people which are in Egypt, and have heard their cry, and I am come down to deliver them," Ex. iii. 7. Again, when he reveals his purpose to inflict judgments on the rebellious house of Israel, this is his language: "The Lord cometh out of his place, and will come down, and tread on the high places of the earth," Micah i. 3. Once more, when the church is encouraged to hope for safety in the protection of her King, she is thus addressed: "Behold, your God will come with vengeance, even God with a recompence; he will come and save you," Is. xxxv. 4. So in the New Testament when the superstitions of the man of sin are spoken of, as to be subverted, these are the terms in which the happy event is foretold: "Him the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming." As there is here the awful prevalence of error, in what is called "the coming" of the man of sin referred to, in one part of the passage; so there can be no personal coming of the Lord, but only a glorious reign of his truth predicted in the other part, and of the expression" the brightness of his coming." In none of these scriptures adduced, and many others that could be quoted, is a personal coming of the Lord admissible; but there is a peculiar manifestation of himself revealed in them, which attests his presence, working in grace and providence.

And here it is of much importance to our purpose to observe that the actual bestowment of salvation on sinners when they repent and believe the gospel, is spoken of in Scripture under the emblem of a sending or coming of the Lord, "The Redeemer shall come to Zion, and unto them that turn from trans. gression in Jacob," Is. lix. 20; a promise which an apostle applies to the special manifestation of divine mercy on Israel's belief in Jesus as