quality, or power to attract one another when put in motion, it answers all the purposes required. The first thing that Moses takes notice of in the order of the things created, is the centre of this system, which he calls, or light; and which after a short progression rested in the sun, the common centre of this system of which we are a part. And by the influence of this central light, or fire, the various parts of the system were balanced, and, by mutual attraction, moved in the expanse, at determined distances.

The account which Moses gives of the abyss, or deep, as it is called in our translation, is very favourable to the idea which Sir Isaac Newton has suggested concerning Attraction and Gravitation; for the Hebrew word signifies, to move with a sort of confused motion. This shews that the chaotic mass had some gravitating powers in it, before the forming of the system; and that the attracting and repelling forces were naturally and originally in the universe; and that the first mover gave them, in a regular course, their specifical direction, and systematical attractions. Thus it is imagined that the doctrine of Moses, even in point of philosophy, is much more agreeable to the system of Sir Isaac Newton, than that of Mr. Hutchinson; and it does not appear that there is any thing said by Moses that contradicts our great natural Philosopher, or that there is any thing advanced by the latter, that is not consistent with the Principia of Moses.

As light is a fluid composed of lucid particles, of which many are of an igneous nature, and have the power of burning, and others give light without having any fire in their composition; these all act according to their different attractions, or gravitation. When lucid igneous particles are strongly attracted to one another in great quantities, their heat becomes intolerable, and is capable of destroying the most solid bodies. It is well known that the rays of light converged in the focus of one of Hartsocker's burning-glasses, will produce wonderful effects: tin, lead, or any soft metal, will dissolve at the first touch; and iron, which endures a very strong fire before it dissolves, will melt before one of these glasses in a minute's time. This plainly shews us that, provided there were not a wise and almighty Providence, that manages and directs all things, those materials which are of the greatest advantage to the world, would soon destroy it. If the rays of light were to form solid bodies and

depart from their state of fluidity, they would, in the twinkling of an eye, reduce this globe to ashes, or render it liquid fire.

Were the rays of light all of one kind, it is probable that they might unite and become solid bodies; but the wisdom of Providence hath formed them both of different colours, and of different reflections and refrangibility. This prevents them from aşsociating in such a manner as to do hurt, unless they are converged by some instrument which hinders them from flying off. As all rays of light have not the same degree of reflexibility and refrangibility, but some are capable of greater reflexions and refractions than others, they cannot without force be united in one solid body, though they are all serviceable for the purposes of light, and contribute to the happiness of men, and the welfare of all living creatures. Whether Moses intended a philosophical account of light in this chapter, I will not pretend to say; but one thing is certain, that he makes use of a word which points out some of the principal properties of light., signifies that body which renders objects visible, which we call light; it also signifies fire, and perhaps Moses intended to point out in one word, what in our language requires two, light and fire. What ever may be the philosophic differences between these two, we are certain that they are seldom separated. It is also plain that the sun is not the sole source of light any more than he is of fire; for light may be propagated where the sun never shines, as may be proved by many instances: but the sun is the principal source of light to our system.

There has been a violent dispute between the philosophers on the Continent and those in England, concerning the propagation of light. The former make light a fluid of a most subtile, fine, and active substance, dispersed over all the world, which affects our eyes, when it is carried towards them by the impression of a body on fire.* The latter affirm that corporeal light is a substance which the body in fire emits out of itself with the utmost rapidity. Sir Isaac Newton has demonstrated this latter opinion, by so many wonderful experiments, that it is impossible to deny the propagation of light, without being devoted to scepticism. The author of Spectacle de la Nature has endeavoured to shew, "that as there is no body in all the creation more useful than light, so there are none of more extraordinary qualities, and

*History of the Heavens.

more wonderful in their qualities. In the rays of light are discovered all the original colours in nature, red, orange, yellow, green, blue, indigo, and violet: and the quantity of colour in light is in the same proportion as the seven musical notes, or intervals of sound in an octave.* From experiments it is found that those rays of light are of the largest quantity that paint the brightest colours; and of all these, the red rays have the least refrangibility. Light is in itself wonderful; but its use to the world is beyond all expression: It discovers to man and beast innumerable objects of pleasure, as well as the means of life.— Without it, motion would be dangerous, and rest insipid. True are the words of the Hebrew philosopher, "Light is sweet, and a pleasant thing it is for the eyes to behold the sun."

THE GRACE OF GOD MANIFESTED.

AN ACCOUNT OF THE CONVERSION AND DEATH OF SARAH TOMLINSON OF STRATFORD, CONNECTICUT.

Written by her Sister.

SARAH TOMLINSON was a person fond of the world, and prospered in her pursuits; and appeared to be satisfied with worldly enjoyments, until arrested by sickness: then finding that she must die, and that she had no satisfactory evidence of an interest in Christ, she was constrained to seek, until she found the pearl of great price. In the year 1808, on hearing a sermon from 2 Tim. ii. 19, the words of which were forcibly applied to her conscience, she was convinced that the Lord knew her not as his own, and was pungently convicted for sin. But on hearing the word again, and attending class meeting, she was blessed with a sense of pardoning love.

Though she afterwards had many inward conflicts of mind, she could not doubt the divine favour, the Spirit of God bearing witness with her spirit that she was born of him :-This was often her expression, "I cannot give up my hold, though much tempted to doubt and fear."

*Sir Isaac Newton's Optics, Book I. Part II. Prob. III.

In the year 1811, in the month of October, she was brought near death, by a long and painful fever, in which she retained her reason, and had clear views of her acceptance, through Jesus, her mediator, which dispelled her fears of death; which were extremely great in her unrenewed state.

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She so far recovered her health in the spring, as to attend meetings; but in November following, she gradually declined in health, and was apprehensive of an approaching dissolution. In this state she was distressed in mind on account of the small improvements she had made in the preceding year, which deprived her of rest or comfort for three or four weeks in which time prayer was made for her, and by her, until the Lord saw fit to strengthen her mind, and enable her to speak his praise.She confessed herself to have been a great sinner, and was sensible of the mercy of God in humbling her to go with those she had formerly so much despised. She warned others not to persecute religion as she had done. She strove to impress the necessity of conversion by assuring them that if they should experience it they would as sensibly know it as that they were refreshed by receiving food. She advised them to ask the Lord to do this for them, referring them to the third chapter of John, from the first to the nineteenth verse.

When she appeared to be near death, she dwelt much on these words, "yea though I walk through the valley of the shadow of death I will fear no evil, for thou art with me; thy rod and thy staff they comfort me." She said that she as sensibly felt the comfort and support of the staff, as the smart of the rod. The ninety-first Psalm, fourteenth and fifteenth verses, gave her much comfort. She spake in love to all that came in, requesting them to seek the Lord while in health, assuring them that a death-bed was no place to enter upon the work of their salvation, but a time to want the comfort of religion. She wished to encourage all in seeking, by telling them that "if the Lord had ever past by one, he surely would have past by me." When prayer was made with her, she appeared to be greatly quickened, and exclaimed, "Precious Jesus! bless the Lord, O my soul, and all that is within me bless his holy name." After this she so far recovered, as to sit up several hours in the day, though there was no prospect of a long continuance in life. In this situation she frequently said that she felt like a little child, and that the Lord's will was her will. On hearing it said that she possessed much

patience, her reply was, "I fear sinning, and am surrounded with mercies of every kind, while my Saviour was denied them. and drank the gall and vinegar for me in his last agonies." In this languid state she manifested much humility, and convinced all that she possessed a Christian spirit. Her countenance and manners were very solemn, which expressed the sense she had of eternity. She repeatedly said, "What a great thing it is to die my sisters fail not to meet me in heaven, which will aug ment my happiness there." Her daily expression was "I lean on the Lord, and have no will of my own." She highly esteemed praying friends, and when two or three were present, wanted a little prayer-meeting, that she might be as happy as she previously had been-she joined in singing these words, to which she was very partial:

"Jesus sought me, when a stranger,

Wandering from the fold of God;
He to rescue me from danger,

Interpos'd his precious blood."

On the first of March, her disease assumed such an ascendency over her that it impaired her reason so much that she knew but little, except by intervals; which time she improved to warn others of the consequences of sin, and said that she was brought to this, to see herself. When asked if she wished for prayer, she said yes; it will be profitable to others if not attended to by me. On the twenty-second of the month it was observed to her that a great alteration had taken place-she replied, "It is death." Soon after this her sister asked her if she still felt the presence of the Lord? at which she smiled and clasped her hands, saying, yes, Q yes!"

The next day, when visited by a friend who prayed with her, she roused from her lethargy into a rapture of joy, from a sense of the presence of the Lord, which lasted while her reason continued. The day following, when visited by a friend who thought her too far spent to pray with her, she knew him, and requested it: She was so enlivened in prayer, that while her lips were stiff with death, she smiled, (looking at each one in the room) and faintly, though with great vehemence, said, “make it your business to get to heaven." After this, when told that she was almost gone, she said, "I know it ;" and without being moved with fear, breathed shorter and shorter, until she ceased without a struggle, at three o'clock in the morning, on the twenty-fourth day of March.