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Daily Bread.

FRIDAY.

"Not by might nor by power, but by my Spirit, saith the Lord of hosts."-ZECH. iv. 6.

'Tis strange man should refuse to bathe,
Though near Bethesda's pool;
But none can even wish for faith,
While love of sin bears rule.
Do thou, dear Saviour, interpose,
Their stubborn wills constrain;
Or else to them the water flows,

And grace is preach'd, in vain.

If any man fancies that he can unrobe himself of sin as of a garment, that he can change his habits as he can his clothes, we would remind him of the question and declaration of the prophet: "Can an Ethiopian change his skin, or a leopard his spots ? then ye who have been accustomed to do evil may learn to do good." Sin is like the Negro's colour; it is not an accidental property; he is born with it, the water of the broad sea cannot wash it away, the art of man cannot remove it, in change of climate he remains unchanged; you may carry him to shiver amid the snows of Greenland, he may exchange the shadow of his palm trees for a hut of snow, the burning sands for the frozen sea-he is as dark as ever; nothing but a miracle of nature can change the Negro's colour, and nothing but a miracle of grace can change the sinner's heart; "though you wash you with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord." -Rev. Thomas Guthrie.

SATURDAY.

"Follow on to know the Lord."-Hos. vi. 3.
Drawn by thy uniting grace,
After thee we swiftly run;
Hand in hand we seek thy face,

And the tempter's wiles would shun.

Each true Christian is a right traveller; his life his walk-Christ his way-heaven his home. His walk painful-his way perfect-his home pleasing. will not loiter, lest I come short of home; I will not wander, lest I come wide of home; but be content to travel hard, and be sure I walk right; so shall my safe way find its end at home, and my painful walk make my home welcome.- Warwick.

SABBATH.

"The Lord is my shepherd."-Ps. xxiii. 1.
My Shepherd will supply my need,
JEHOVAH is his name;

In pastures fresh he makes me feed,
Beside the living stream.

"No, soul, it is impossible for thee to want; all things are thine own. God is thine, and all God hath is thine. While others seek to quench their thirst at the broken, leaky cistern, thou mayest lay thyself at the fountain and spring-head of living waters, and there find complete satisfaction. Certainly, unless all-sufficiency may fail, unless God's attributes moulder and drop away from him and leave him a destitute and indigent God, thou canst never be impoverished and without supply." God's wisdom is full of counsel, his power is full of protection, his merey is full of pardon, his truth and faithfulness is full of security; and those, certainly, must needs be ravenous and insatiable desires, which such an all-sufficient God as our God is, cannot fill and satisfy.-Hopkins.

MONDAY.

"Give diligence to make your calling and election sure."2 PET. i. 10.

Give me to bear thy easy yoke,

And every moment watch and pray;

And still to things eternal look,

And hasten to thy glorious day

For thee delightfully employ

Whate'er thy bounteous grace hath given;
And run my course with even joy,

And closely walk with thee to heaven.

Never is the soul more at rest than when it is most at work. I dare appeal to the experience of the people of God in this case. Do not your most solemn feasts come in by your obedience? Doth ever conscience! so friendly and pleasantly upon you, as when it finds you active in the ways of God? It then wears not a wrinkle nor frown upon its face; as sin ruffics it, duty smooths it out again; and this causeth suca peace and quietness in the inward man, as yields more satisfaction than all the noise, and rufiling gallantry, and jollity of the world.-Ibid.

TUESDAY.

"Let the heart of them rejoice that seek the Lord."1 CHRON. xvi. 10.

How happy is the man whose heart is set free! The people that can be joyful in thee! Their joy is to walk in the light of thy face; And still they are talking of Jesus' grace. Many believe, or pretend to believe, that religion is a joyless thing! The heart has very little, if any, share in other enjoyments. These delights only retify the appetites, and strike the senses, and chara the imagination. But where is the heart? Evenin laughter, the heart is sorrowful, and the end of that mirth is heaviness. In religion, the heart finds relief, repose, satisfaction, joy.-Jay.

WEDNESDAY.

"How long wilt thou forget me, O Lord? for ever? how long wilt thou hide thy face from me?"-Ps. xiii. 1.

Absent from thee, my exiled soul
Deep in a fleshly dungeon groans;
Around me clouds of darkness roll,

And labouring silence speaks my moans;
Come quickly, Lord! thy face display,
And look iny darkness into day.

As the time wherein the moon hides her head to the traveller by night seems long, in comparison of the time of her shining bright; so the time of Christ's is weary time-a kind of little eternity.-Boston. withdrawing and hiding his face from a gracious soul

THURSDAY.

"Love not the world."-1 JOHN ii. 15.

Poor blinded mortals fondly scheme
For happiness below;

Till Death disturbs the pleasing dream,

And they awake to woe.

Ah! who can speak the vast dismay
That fills the sinner's mind,

When, torn by Death's strong hand away,
He leaves his all behind?

nothing to be lost (but its love) by its hate. Why There is nothing to be gotten by the world's love, then should I seek that love that cannot profit me, or fear that malice that cannot hurt me? If I should love it for loving me, God would hate me for loving it. If I loathe it for hating me, it cannot hurt me for loathing it. Let it then hate me, and I will forgive it; but if it love me, I will never requite it. For since its love is hurtful, and its hate harmless, I will contemn its hate, and hate its love.—Warwick.

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THE CHRISTIAN TREASURY.

15

ON THE MINUTE CARE OF DIVINE PROVIDENCE.

BY THE REV. JOHN ROXBURGH, DUNDEE.

"THERE is no more laudable check (says another) upon the moral errors and deviations of our nature, than the persuasion that what we perpetrate of base, sinister, and disgraceful, we shall not be allowed to conceal. Moralists have recommended to us, that in cases of trial and temptation we should imagine some awful and upright judge of virtue the witness of our actions, and that we should not dare to do what he would disapprove. Devout men have pressed the continued recollection of the omnipresence of an all-perfect Being."

Now, this is the recollection or consideration
which I wish to illustrate and apply, namely,
that the omniscience of God extends to all his
creatures, and his power and providence to all
events. Without this conviction deeply settled
in the mind, the mere belief of his existence
must fail to afford support in affliction, and can
exercise no salutary influence on our thoughts,
affections, and actions. What does it matter
to us that God is, if, like the Epicureans of
old, we suppose him to reside in some remote
region of perfect tranquillity and happiness,
altogether retired within himself, apart from
this scene of trouble and turmoil, encumbering
himself not with its management, and main-
taining no intercourse with its inhabitants.
The God in whom we believe must be regarded
in a very different light, if we would indeed
feel our obligation to live to his glory. We
must believe that as he created, so he con-
tinues to uphold, all things, by the word of his
power-giving to all life and breath, and all
things. We must believe that he is the uni-
versal proprietor, and that we enjoy all that we
possess as tenants at his will, and responsible
to him for our use of it. We must believe that
he is everywhere present, inspecting every
secret, ordering every event, and designing and
directing it for the accomplishment of his most
wise and holy purposes. To extinguish or cast
off this belief, is to sever at once the tie that
connects heaven and earth. It is to obliterate
all sense of communion between the visible and
invisible worlds, and to throw us independent
of God; and, as already intimated, a God on
whom we are not continually dependent for
our being and supplies, cannot be a suitable
object of fear or trust-of service or adoration.
He is nothing to us, and we nothing to him.
It is as the governor of the world that our
hope and dependence rest upon him. It is to
his interposing providence we look for succour
in distress, for a refuge in danger, and for a
blessing on our endeavours.

Now, nothing can be more reasonable,
No. 14.

well as scriptural, than this belief, on which
our religious character so intimately depends.
All things proceed in a continued series from
the operations of the great First Cause. He, as
an intelligent and all-wise Being, cannot have
produced the world at a venture, without choice
and without direction. He must have had
ends in view suitable to his nature and the
glory of his perfections. He must have known,
also, from the beginning, the motions he im-
pressed on matter, the stations assigned to the
beings whom he created, and all the changes
that would arise, in the progress of time, from
their mutual action one upon another. Having
thus framed his design, and adjusted his plan,
so as to work out the destined effects, we can-
not doubt that, as a wise master-builder, he will
take care to correct all irregularities-to see
that the materials are disposed in their proper
places, and that none of his subordinate agents
defeat his purposes. The elements will so dis-
tribute themselves at his command, as to bring
about his determinations, and to produce plenty
or famine the impetuous hurricane, or the
wasting pestilence. Instruments with peculiar
talents will be raised up, fitted for the fulfil-
ment of his intentions in the rise or fall of
kingdoms; and all events and changes, all dis-
pensations of good and evil, will be rendered
subservient to the execution of that scheme
which embraces every place and all time.
Hence we conclude, that the providence of God
is over all his works-that there is nothing too
minute for his inspection, and nothing too great
for the grasp of his wisdom and power.
kingdom ruleth over all."

His

This conclusion is arrived at by another process of reasoning. The nature of God cannot be circumscribed by space or time; he must, therefore, be always and everywhere present. Nothing that he has made can fall from the observation of his all-sceing eye, nor can exert an influence beyond his control. Now, it is inconceivable that he should be thus vitally present in his own world without exercising his active power, cherishing and governing his work, and changing or renewing it at his pleaIt is inconceivable that his wisdom, and justice, and goodness, should remain idle; and that he should be indifferent to the events that arise under his immediate view, and in his own creation, like some indolent and luxurious monarch, regardless of his inferiors, and engrossed with the pleasures and occupations of his palace. This would be to suppose infinite power doing nothing-infinite wisdom contrivasing nothing-infinite goodness effecting no good.

sure.

May 30, 1845.

It would be to suppose God to have delegated the government of the universe to inferior causes, and capriciously to have abandoned the creatures of his own hand. It would be to exclude himself from acting in the world, and to bereave all things of their dependence on the support of their original Parent, who cannot desert his own offspring, nor fail to protect and superintend their interests. Without this constant support and protection, we know that there are elements in nature which might involve the whole of this stupendous frame in anarchy and ruin. What, for example, is it that maintains the sun and earth at such a convenient distance from each other, but the controlling power of Him who first assigned them their place? Who keeps the sea from passing its bounds, and laying the world under a second inundation? Who preserves the air from becoming universally corrupted, or from acquiring such a temperature as must render it unfit for the purposes of life? Who restrains the beasts of the forest from invading the peaceful habitations of men, and converting the earth into a wide desolate wilderness! Who makes such certain provision for the support of every living thing; teaches unthinking creatures to build their dwellings, and to lay up their stores against the long night of winter; and so subjects all nature to his beneficent dominion, that even its wildest convulsions become comparatively harmless? It is manifest, that unless the innumerable blind and unreflecting causes amid which we are placed-which can feel no kindly interest in our welfare, and are alike indifferent whether they be productive of dearth or fertility, of health or of sickness-it is manifest that unless they had their commission from a directing wisdom, ruin and wretchedness might overspread the earth, in place of the order, and the plenty, and the happiness, which now awaken our strains of grateful adoration.

ing it, is to exclude from it what is most perfect and best, the absence of which no mechanism can supply."

It is no objection to this consolatory view of a watchful and universal Providence, that some things appear to us too trivial to engage the attention of the divine mind. This, it is to be suspected, is a not unfrequent objection, and may have been felt in quarters where it has never been acknowledged. The notions we form of the Divine Majesty are framed so much after the pattern of human greatness, that what we deem unworthy the thoughts of a prince, we consider unworthy the regard of God; and hence, while it is readily conceded, on the one hand, that his providential care reaches to great events, it is as readily concluded, on the other, that the little affairs of this world are far too trifling to attract his observation. The revolu tions of kingdoms and empires may be under his direction; but individual interests are be low his notice. Were this admitted, it would destroy the doctrine of providence, in so far as its practical influence is concerned. It is the natural effect of a doubtful and despairing spirit, to conceive of itself and its sorrows as beneath the regard or the compassion of the Supreme Being; and this view of providence would minister nourishment to its distrust. It would allow the wicked, also, the hope of escaping detection, as if their sins were too unimportant to withdraw the eye of the Omniscient from the weightier matters of his government. It is thus necessary, at once for our comfort and our virtue, that we should believe the providence of God to extend to the minutest events to every thought of the heart, and to every idle word.

And this, as it is a scriptural, so is it a most reasonable belief. Dishonour is done to the Divine Majesty, not by supposing his power to be exercised in providing for and superintending all that he has created, but in supposing that he could create anything unworthy of his after consideration. This is to make God such an one as ourselves-to conceive of his thoughts as our thoughts, and his ways as our ways. It is to conceive of him as if the multiplicity of objects, and interests, and pursuits, could distract his attention and disturb his tranquillity. Now this is doubtless the effect on our own minds when we are engrossed by a variety of engagements -more especially if these relate to matters requiring nice discrimination and minute inspection. Man is a local being; he occupies but a point in space, and his observation is confined within a narrow compass. His ideas and sensations are derived through the medium of the senses, and can be entertained and considered only in succession. He cannot reflect on more than one subject at one and the same time; nor can he fix his eye steadily on one object with

These have been the sentiments of the best and wisest of mankind. "It was fit," says Maclaurin, in his account of Newton's discoveries, "that there should be, in general, a regularity and constancy in the course of nature, not only for the sake of its greater beauty, but also for the sake of intelligent agents, who, without this, could have had no foresight, or occasion for choice and wisdom in judging of things by their consequences, and no proper exercise for their other faculties. But though the course of nature was to be regular, it was not necessary that it should be governed by those principles only which arise from the various motions and modifications of inactive matter by mechanical laws; and it had been incomparably inferior to what it is, in beauty and perfection, if it had been left to them only. Sir Isaac Newton thought it altogether consistent with the notion of a most perfect Being, and even more agree-out overlooking others. And thus, if he attempt able to it, to suppose that he should form his work dependent upon himself. To exclude the Deity from acting in the universe, and govern

to superintend a variety of interests at the same moment, to employ his powers at once on things great and smail, or to occupy his mind with a

A NOBLE ARMY OF MARTYRS.

shining bright, he said: "Christ, thou Sun of Righ-
teousness, grant, that through the darkness of death
I may pass into eternal light;" and so, having ended
his prayers, he calmly received the stroke.

The Lord Wenceslaus was next-about seventy
years old-famous for learning, religion, and his travels
through divers countries; his house was formerly
All plundered, even to his wearing apparel, he only say-
dis-ing: "The Lord hath given, and the Lord hath taken
away." Holding forth his Bible, he said: "Behold
my paradise! it never yielded me so much nectar
On the scaffold, stroking his
and ambrosia as now."
long beard, he said: "My grey hairs, behold what
honour remains for you, that you should be crowned
with martyrdom!" And so, praying for the Church,
his country, his enemies, and commending his soul to
Christ, his head was cut off.

diversity of thoughts, he feels all his endeavours to be ineffectual, and involves himself immediately in confusion and perplexity. But there is no such reason for limiting the providence of God. His mind is present at the same instant throughout all immensity-everywhere percipient, and everywhere intelligent. things are open and manifest to him; not cerned, as in our case, through fleshly organs, but by simple intuition; so that nothing can If we ascend into elude his all-seeing eye. heaven, he is there; if we make our bed in hell, he is there. To him the darkness is as light; nor can the uttermost depths of the sea furnish a covering to hide us from his view; for in him we live, and move, and have our being. And, as the knowledge of God is thus unlimited as his essence, so is his will irresistible and his power infinite. No painful exertion is necessary on his part, as on ours, in surmounting difficulties, and governing the affairs of his boundless empire. On the contrary, in the active exercise of his perfections does the glory and blessedness of his nature consist-steering the motions of this mighty universe, and distributing the penalties of his broken law and the treasures of his abounding grace. This is, indeed, a contemplation far surpassing the grasp of our finite understandings; but so is every thing incomprehensible that relates to the being and attributes of God. He dwells in glorious light, but it is a light inaccessible-so bright and overpowering as to blind our feeble vision. We can perceive the truth and reasonableness of many of the doctrines that refer to him, though to comprehend them in all their extent is beyond our reach. And thus the conclusion to be drawn from these doctrines is, not that they are untrue, because they are mysterious; but rather that, with the deepest humility, we should prostrate ourselves in adoration of that infinitely wise and good Providence, whose designs and methods are unsearchable, even to angelic intelligences, and should join in their celestial song: "Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name?" To be continued.

A NOBLE ARMY OF MARTYRS, IN Gillies' Historical Collections, we find a striking account of the martyrdom of certain of the followers of John Huss, who, like him, protested against Popish error, and gave up their lives for the truth.

The first was the Lord Schlik, a man of admirable parts, about fifty years old. When he was condemned to be quartered, and his members to be scattered here and there, he said: "The loss of a sepulchre is easy." Being exhorted by a minister to courage, he said: "I have God's favour so, that no fear of I have formerly dared to death doth trouble me. oppose Antichrist; and I dare now die for Christ." The Jesuits troubling him when he came to the scaffold, he shook them off; and seeing the sun

The next was the Lord Harant, a man that had

gained much experience by his travels in Asia,
Africa, and Europe; his crime was, that he had taken
an oath to be true to Frederick, and durst not vio-
late it. Being called to execution, he said: "I have
escaped many perils by sea and land, and now suffer
whose sake I and my forefathers have spent our
innocently in my own country, and by them for
estates and lives: Father, forgive them." Then he
On the scaffold he said: "Into
said: "In thee, O Lord, I have hoped! let me not
be confounded."
thy hands, O Lord, I commend my spirit! In thee,
fident that I shall be accepted by that ignominious
O Lord, have I trusted from my youth! I am con-
death of my Saviour;" and falling upon his knees,
he said: "To thee, O Lord, I commend my spirit
for thou, O God, just and true, hast redeemed me;"
and so he received the fatal stroke with the sword.
six years old. When the minister came to him after

The next was Casper Caplitz, a knight of eighty

his condemnation, he said, among other things: "My
death indeed is disgraceful in the eyes of men, but
glorious in the sight of God; for God will account
that death precious in his sight which I suffer for
his glory and truth." And when it was told him,
that he might have his life if he would ask pardon,
against whom he had committed many sins all his
he answered: "That he would ask pardon of Him
life; but he never offended the prince; and therefore
would not give occasion to suspect that he had com-
"that I should be
mitted some crime for which he had deserved death.
God forbid, therefore," said he,
separated from this holy company of martyrs." As
he said: "O my God, strengthen me, lest I fall down,
he was going to the scaffold, being feeble with age,
and become matter of scorn to the enemies."

The next was Procopius Dorzeki, who, after his
condemnation, said to the minister: "I have had a
great contention all night with old Adam, so that it
made me sweat again; but thanks be to my God,
by whom my soul hath overcome all temptations;"
saying further: "O Almighty God, strengthen thy
servant, that I may not be made a derision to mine
enemies by any fear of death; and as thou wast wont
When he was called forth
to encourage thy holy martyrs, so I strongly believe
thou wilt comfort me.
now call me to himself; to him I have lived, and for
to execution, he said: "Thanks be to God, who doth
him I will die! for my Saviour hath therefore died
and risen again, that he might be Lord both of the
living and the dead. I know that my soul shall live,
and my body shall be raised like to his glorious
body."

Another was the Lord Henry Otto, a man of great judgment. He having received the sentence of condemnation, said: "Kill my body, disperse my members whither you please; yet do I believe that my Saviour will gather them together again, and clothe them with skin; so that with these eyes I shall see

him; with these ears I shall hear him; with this tongue I shall praise him, and rejoice with this heart for ever." Afterwards, when the minister came to him, amongst other things, he said: "I was troubled, but now I feel a wonderful refreshing in my heart;" adding, with his hands lifted up to heaven: "I give thee thanks, O most merciful Saviour! who hast been pleased to fill me with so much comfort; O now I fear death no longer-I will die with joy! As he was going to the scaffold, he said to the minister: "I am sure that Christ Jesus will meet my soul with his angels, that he may bring it to an everlasting marriage, where I shall drink of a new cup-a cup of joy for ever: this death, I know, shall not separate me from him." After he had prayed silently, he said: "Into thy hands, O Lord God, I commend my spirit! have pity on me through Jesus Christ, and let me see thy glory;" and so he received the stroke of the sword.

Another was the Lord of Rugenia, an excellent man, and full of zeal for God. When the sheriff came for him, he rejoiced, and said: "Praised be my God, that I shall now be taken out of the world, that I may be with Christ;" and so he went up to meet him. On the scaffold he comforted himself with that promise: "Father, I will that where I am my servant may also be, to behold that glory which thou gavest me; ""Therefore," said he, I make haste to die, that I may be with Christ, and see his glory;" and so he suffered martyrdom courageously.

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The next was Valentine Cockan, of about sixty years old. During his imprisonment, he was full of heavenly discourse; and, at the scaffold, he said: "Grant me, O God! to pass through this valley of death, that I may presently see thee; for thou knowest, my God, that I have loved thy Word; bring me, O God! through the paths of life, that I may see fulness of joy in thy presence;" and, kneeling down, he said: "Into thy hands, O Lord, I commend my spirit!" and so holily ended his life.

The next was Toby Steffick, a man of composed temper; he spent the most of the time of his imprisonment in silent sighs and tears! Before his execution, he said: "I have received many good things of the Lord all my life long; shall I not therefore receive this cup of affliction? I embrace the will of God, who, by his ignominious death, Inakes me conformable to his Son, and by a narrow way, brings me to his heavenly kingdom. I praise God, who hath joined me, undeservedly, to these excellent men, that I might receive, with them, the crown of martyrdom." When he was called to die, he said: "My Saviour being about to die, said, Father, not as I will, but as thou wilt; thy will be done.' Shall I, therefore, who am but a worm, yea, dust, and a shadow, contradict his will? Far be it from me; yea, I come willingly, my God, only have mercy on me, and cleanse me from all my sins, that no spot or wrinkle may remain in me, but that I may appear pure in thy sight;" and so he lifted up himself full of sighs, yet full of hope; and, as he was praying, he rendered up his Spirit to God.

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Another was Christopher Chober, who much encouraged his fellow-martyrs, and then cited the words of Ignatius: "I am God's corn, and shall be ground with the teeth of wild beasts;" so we," saith he "are God's corn, sown in the field of the Church; and, that we may be for our Master's use, we are now to suffer death; but, be of good cheer, God is able to raise up a thousand worshippers of himself out of every drop of our blood; for though truth now suffers violence, yet Christ reigns, and no man shall cast him down from his throne."

John Shultis was next, who, on the scaffold, said: "Why art thou so sad, O my soul? hope thou in God; for thou shalt yet praise him," &c. "The

righteous seem in the eyes of fools to die, but indeed they go to their rest. Lord Jesus, thou hast promised, that whoso comes to thee, thou wilt not cast off. Behold I now come; look on me, pity me, pardon my sins, and receive my soul to thyself:" then, kneeling down, he said: "Come, come Lord Jesus, and do not tarry;" and so he was beheaded.

The next was Maximilian Hostialick, a learned and pious man; after his condemnation, he was sadder than the rest; and, being asked by the minister the reason of it, he said: "The sins of my youth do now come into my mind; for though I know that nothing remains to condemn them which are in Christ Jesus, yet I know that God exerciseth justice as well as mercy towards his own." Being called to death, he said: "Look upon me, O Lord my God! and lighten mine eyes, lest I sleep the sleep of death; and lest mine enemies say, We have prevailed." Afterwards, repeating the words of Simeon: "Now lettest thou ! thy servant depart in peace; for mine eyes have seen thy salvation," he was beheaded.

The next was John Kutnaur, who, when the Jesuits began to speak to them, said: "Pray you trouble not our consciences; we are sufficiently furnished against the fear of death; we need none of your help." And when they would have proceeded, he said: "Why do you create unprofitable labour to yourselves, and trouble to us ?" Then said they one to another: "They are hard rocks, and will not suffer themselves to be removed:" to whom he answered: "You say true; Christ is an hard rock, and we are firmly fixed on him." When he was called forth to execution, he was besprinkled with the tears of his friends, to whom he said: "Play the men, brethren, and refrain from weeping: I go before, but it is but a short time, and we shall meet in the heavenly glory." When he was upon the ladder, he said: "I have plotted no treason, committed no murder; I have done nothing worthy of death; but I die because I have been faithful to the Gospel and my country. O God! pardon my enemies; for they know not what they do: but thou, O Christ! have pity on me; for I commit my soul unto thee," and so he slept in the Lord.

The next was Simeon Sussickey, who, when he saw the Jesuits coming, said to his companions: "These birds of prey are flying hither; but God hath promised to preserve his own, as the apple of his eye; and therefore he will not suffer us to be seduced." The last night he had a sore conflict, because the Scripture saith: "Cursed is every one that hangeth on a tree." But when the minister told him, that that curse was taken away by the death of Christ, he was well satisfied. He went to his death praying and singing.

EXTRACTS FROM A TRAVELLER'S NOTE-BOOK.

BY THE REV. W. K. TWEEDIE, EDINBURGH.

THE PASSES OF THE ALPS. Mont Blanc (continued) and the Valley of Chamounis. WE followed the guides down the winding path which led from the Col to the Chalet of Mottet. Not a tree nor shrub was visible in this dreary region. The firewood of the inhabitants, at the solitary hut, is brought from a distance of eighteen miles; and as no corn is cultivated, they are dependent for food on the same distant depôt. When we arrived, though the day was far advanced, we breakfasted on what the place could afford, in preference to waiting for a little chicken which was not yet killed." This chalet, or cabin, supplies a sample of the worst class of

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