After a very close examination of the internal structure of vegetables, it has been proved that they may all be resolved into a few elementary substances. "The method by which their compound elements are separated is simple; the vegetable is merely exposed to the action of the fire not an open fire, for in this way all its parts would be dissipated or burned away-but in a vessel calculated to retain its principles in such a manner as to permit their being brought under examination. Green wood will be a good instance, as the representative of all vegetable substances. Take a common gun-barrel, the touch-hole of which has been stopped, push a small cylinder of green wood down to the breach, and place that end horizontally in a good fire. As the wood is heated, the water, which is the chief ingredient of its juices, distils over, and drops from the open end of the tube. In proportion as the water distils, from being insipid, it becomes sour. Shortly after a gas issues out of the tube, and may be collected by tying a moist bladder, the common air being well pressed out of it, round the mouth of the tube. If when the gas ceases to issue, the contents of the tube be examined, the piece will be found altered into a black, dry, light, sonorous mass, retaining however its texture, though much reduced in size. It is, in short, converted into charcoal, or in chemical language, carbon."-Donovan.

In the course of this experiment, hydrogen, carburetted hydrogen, carbonic oxide, and carbonic acid gases may be collected. The result of a series of experiments is, that all vegetable bodies are composed of four simple substances; oxygen, carbon, hydrogen, and an occasional proportion of nitrogen. These are termed the ultimate principles of vegetables. There are, however, a number of compound substances, which enter into their composition, and are more immediately presented to the senses: these are called their proximate principles. Of these, we may first refer to the alkalies of vegetables; such as those which are known by the names of quinina and cin chona; both obtained from the bark of the cinchona tree; and morphia from opium. There are also many acids, which have been already mentioned. Among the most remarkable of the other proximate vegetable principles we may mention the woody fibre or lignum, the resins, gums, and turpentine, the balsams which are obtained from particular trees by incision, and the essential oils, so called from the supposition that they contain the essence of vegeta

bles. Gluten, starch, and sugar, are vegetable principles; the latter being chiefly obtained in the West Indies from the sugar cane, and in France from the beet-root and grape.

The internal organization of vegetable substances is very imperfectly understood. During their growth they have the power of decomposing water and abstracting its hydrogen, and of absorbing carbon from the soil in which they are planted, as well as carbonic acid from the atmosphere. It has been ordained by the Creator that these vegetables should obtain their nourishment from bodies which are most prejudicial to animal life; a provision which recommends itself even to us. But the perpetual change of chemical composition which vegetables undergo is a subject of interesting inquiry. One of the most important, with which we are at present acquainted, is that of spontaneous decomposition, and the process of fermentation may also be mentioned. Under certain circumstances, and assisted by a moderate heat, the juice of the grape and of other fruits undergo an important change; gradually losing their sweetness, they are converted into wine. During the process, which is called the vinous fermentation, alcohol is formed; but when the liquor is exposed to a temperature of about 75° it passes through another important change, and the alcohol is converted into vinegar, or acetic acid; hence this process is called the acetous fermentation. Vinegar that has been long preserved has a tendency to lose its brightness and flavour, and to become putrid; the result of that which is called the putrefactive fermentation.

The ultimate principles of animal matter are the same as those of vegetables, with the addition of phosphorus and lime. There is generally a great proportion of carbon and nitrogen; and this is the principal distinction between the chemical constitution of man and the meanest vegetable. Bones, the skeleton of the animal frame, are chiefly composed of phosphate and carbonate of lime. Gelatine and cartilage, which exist in bones, and may be obtained from them, especially from those recently formed, are of a more flexible and tough nature. If bones are boiled for a considerable time in water, the gelatine they contain will mix with the water, and a jelly will be produced. This jelly may be boiled down into a hard substance, called portable soup. A substance very similar in its nature, may be produced in the same way from skins, hoofs, and horns; which is the glue of commerce. Gelatine is also

OLD HUMPHREY, ON LIFE INSURANCE. IF I could find one solitary being who had never lost a parent, child, relation, or friend; if I could find one who had no interest in the life or death of any human being; I should conclude, at once, that he would never trouble his head with any thing that might be said on the subject of "life insurance." But this is not a likely case. Death is too well known among us; the church-yard proclaims his victories, and the mourning weeds that are worn in remembrance of the dead, seem fearfully to increase.

Old Humphrey likes chiefly to talk of things that come home to the bosoms and business of his fellow-men. The commonplace occurrences of life suit him; the every-day causes of joy and sorrow he loves to dwell upon; and rather would he take a thorn from the finger, or a care from the heart of one fellow-pilgrim, than tickle the ears of a thousand by a poor attempt to be eloquent. Those who listen to Old Humphrey must be content with homely subjects, and very homely observ

ations.

The subject of "life insurance" is well worth the consideration of all who would willingly, when they quit this world of sorrows, secure the comfort of those who are dear to them. I am as likely as my neighbours to err in my judgment on this subject, but if I do err, it is the head, and not the heart, that is the offender. It is a most important subject; others have said much upon it, and “I also will show mine opinion."

There are a few among my christian friends who feel a strong objection against "life insurances." They think that insuring a life is something like impiously opposing the will of God; endeavouring to calculate as to the days that the High and Lofty One in his wisdom alone can number. Now, I think they are wrong in this prejudice, but God forbid that I should ever treat lightly the conscientious scruples of any one, especially of those, whom, for their christian consistency and integrity, I highly value. Still I think they are wrong. Not that I like the term "life insurance," for I do not think it a proper one. A perishing mortal man cannot calculate as to the remnant of his days; he cannot insure or be insured; but the term, "life insurance," merely means the act of making a prudent provision for those dear to us, when we shall be removed from the world.

But then, again, my friends say, "This is another reason why we object to it; for what right have we to mistrust God's providence and faithfulness? ought we not to commit those dear to us to God, instead of showing that we lack confidence in his fatherly protection, by taking the affair out of his hands, and making a provision ourselves?

no

My answer is,-That it argues mistrust of our heavenly Father's goodness and faithfulness, to use the gifts he has bestowed on us for our own welfare, and the welfare of others.

Do we doubt God's fatherly care, because we plough the ground, and sow the seed that is to supply us with bread? Surely not. He could feed us, as he did his people of old, with manna; nay, he could make the grain to spring up without our assistance; but it is his good pleasure not to do this, but rather to use his creatures as a means in his hands, to administer to their own wants.

Old Humphrey thinks that he is clear on this point, and he regrets that any servant of the Redeemer should be hampered by scruples which he believes are illfounded.

Let us put this matter in the plainest point of view, and show that we sin not in defending ourselves and others from the common evils to which we are liable.

Do we oppose God in pulling up the weeds that he has made to grow in our gardens ? Or act disobediently in closing our eyes when his lightning flashes around us?

Because God sends the rain, must I not hold up an umbrella to defend myself from the drenching storm? Because God sends the plague, must I not take means and medicine to protect me from the fearful pest? O yes! for our heavenly Father often visits us with afflictions, to call forth those qualities, energies, and resources, with which he has mercifully endowed us. When God causes the sultry sun to shine on the earth, we dress in light clothing; but when he seals up the waters with frost, when he giveth 66 snow and vapours, stormy winds fulfilling his word;" when he "casteth forth his ice like morsels," who can stand before his cold, without warmer garments? Is it unlawful, then, with a dependent and grateful spirit, to use the comforts his bounty has placed within our reach? No! no! it cannot be. It is our duty, as it should be our delight, to live to his glory; and, as far as in our

power lies, to provide for the wants, and extend the comforts, of those dependent upon us, not only during our lives, but after our death. The same holy Scriptures that rebuke unnecessary and sinful anxiety, by the injunction, "Take, therefore, no thought for the morrow," reproves also an idle, careless, improvident disposition, by the command, “Provide things honest in the sight of all men ;" and by the declaration, "But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel." Old Humphrey, then, believes that he is only acting a friendly part in advising all, who have the means, from an uncertain income, or one which continues only for their lives, to make a reasonable provision for their families, by effecting what is called a "life insurance."

Thus far have I spoken to such as may not at present have been convinced of the great advantage of paying a small sum every year, that their wives, or their children, or their poorer relations, may, after a while, be benefited by it. I have now a word to say to a different class of people, even to the directors or managers of "life insurance" establishments themselves; and with great plainness of speech will I address them.

When we want the arrow to go right home to its mark, there is nothing like taking a single aim. This is what a good friend of mine calls using a riflebarrel instead of a scattering blunderbuss. In place, therefore, of speaking to "life insurance" managers generally, I will speak to one only, with the hope that every manager who reads my homely observations will apply them to himself.

I will suppose, then, that you are a manager of a "life insurance" establishment, and if you are a friendly man, you will not quarrel with Old Humphrey because he steps out of his pathway for a moment, to take you by the hand. He hopes you are prospering in your undertaking, and the more so, because he thinks it a useful and a praiseworthy one. It is not unlikely that we entertain different opinions on many points, but let us not think the worse of each other on that account: Old Humphrey is often in the wrong, whether you are or not; but do we agree in two things; first, that there is one great, and good, and merciful Being, who made us, and all things; infinite in wisdom and in power? aud, secondly, that the holy Scriptures are his

word and will? We ought not to doubt the first, because the sun, moon, and stars, that have been proclaiming it in heaven for nearly six thousand years, proclaim it still; because spring, summer, autumn, and winter, continually repeat the same truth; while the teeming earth, and the heaving ocean, bear their testimony to the same undeniable verity.

We ought not to call in question the second, because the Bible has been handed down to us with the most scrupulous care by God's own peculiar people, and its truth been confirmed by the testimony of its very enemies, as well as by the fulfilment of its prophecies. Its holy and faithful reproofs have convinced thousands of their sins, and its merciful promises gladdened ten thousand times ten thousand hearts.

If then we are agreed in these respects, both believing in the gospel of Jesus Christ, you must not be out of temper if I ask you this plain question, Have you insured your life? You see the reasonableness of others insuring, and you think that the arguments of Old Humphrey are what they ought to be in persuading them to do so; but bring the matter home to yourself-Have you insured your own life?

There is an office more safe, more liberal, and more advantageous than yours, and it has a Director infinitely more wise than you are. Is your name among the names of those who have insured there?

You perceive that Old Humphrey is not now talking of an earthly establishment, but of a heavenly one. You are not asked whether your name appears in your own books, but is it written in the Book of Eternal Life?

You seem to see clearly that all men must die, do you see equally clear that all must be brought to judgment? You seem to understand that all will die a natural death, do you understand also, that all who are dead in trespasses and sins will die an eternal death if they have not obtained pardon?

It may be that this matter may have escaped you; that you have not given it due attention; let me press it upon you urgently and affectionately.

It may be that you have been so much taken up in insuring the lives of your fellow-men in this world, that you have thought very little of Him, who alone can insure your own life in another.