« VorigeDoorgaan »
And lt bis eterr:al lyok,
44 bisten to the gior ous day
baie'er thyrteous grace hath given; Andra arca rthereg jor.
And casije with the to heaven. “ Not by might not by power, but by my Spirit, saith the Lord of tesis.”—Zecu. iv. 6.
Vever is the scal wote at rest than wher it is most 'Tis strange man should refuse to bathe,
at work. I diresmi to the experiencent the actie La cugi near B2t:esda's pool;
of God in this case. * Four most sulern i But none can eren wish for faith, While love of sin bears rule.
COLeir by your iztielce Dothever consciance! : Do thou, dear Saviour, interpause,
so frien is an i plezantış upon you, as when it tud Their stubborn wiils cosstrain;
you active in the ways of God? It then vers 10 : Or else to the the witer fiews,
wrinkle nor for upon its lace; as sin ruftiusi, , and grace is presca 4, in vain.
dury smo:hs it out again; and this causeth sco If any man fancies that he can unrobe himself peace and quietness in the išvard man, as yiel' tenie of sin as of a garment, that he can change his habits satisfaction than all the ncise, and rufiling gulang as he can his clothes, we would remind him of the and jożlity of the world.-u. question and declaration of the prophet: “ Can an Ethiopian change his skin, or a les xard his spots?
TUESDAY. then ye wło have been accustomed to do erit may “Let the heart of them rejoice that seek the Lord."learn to do gooi." Sin is like the Sera's colour; it
I CHE N. xvi. IC. is not an accidental property; he is born with it, the How happs is the man whose heart is set free! water of the broad sea cannot wash it away, the art The people that can be jorful in the.! of man cannot remove it, in change of climate he
Then is to walk in the light of thy face;
And stil they are talking of Jesus' grace. remains unchanged; you may carry him to shirer and the shows of Greenlani, he may exchange
Vany believe, or pretend to believe, that religion the shadow of his palm trees for a lut of snow, the is a joviass thing! The heart has very li tle, if uly, burning sunds for the frozen sea-he is as dark as share in ctter enjoyments. These delights only grå erer; nothing but a miracle of nature can change tify the appetites, and strike the senses, and char: the Negro's colour, and nothing but a miracle of the imagination. But where is the heart? Even in grice can change the sinner's heart; “ though you laughter, the heart is sorrowful, and the end of that wash you with nitre, and take thee much soap, yet
mirth is heaviness. In religion, the heart finds is thine iniquity is marked before me, suith the Lord." liei, res ose, satisfaction, joy.-Jay. Rini Tiv Guttric.
* How long wil: thon forget me, O Lord? for ever? bor * Follow on to know the Lord.”_90s. vi. 3.
long wilt thou hide tuy face from ine?"-Ps. xiii. I. Drawn by the uniting grace,
Absent from thee, my exiled soul
Deep in a tleshly dungeon groans;
Around me clords of darkness roll,
And izbouinz silence speaks my moans;
Come quickly, Lord! thy face display, Each true Christian is a right traveller: his life
And look iny darkness into day. his walk-Christ his way-heaven his tore. His walk puuinful-his way perfect-hische pleasing. I the trareller by night seems long, in comparison of
As the time wherein the moon hides her head to will not loiter, lest I come short of bome; I will not
the time of her shining bright; so the time of Christ's wander, lest I coue wide of home; but le content to richirawing and hiding his face froin a gracious soul travel hard, and be sure I walk right; so Slubase is reary time a kind of little eternity.—Boston. way find its end at home, and my painful walk naade my home welcome. - 1.rrick.
* Lore not the world.”—1 Jonx ii. 15.
Poor blinded mortals fondly scheme
For happiness below;
Till Death disturbs the pleasing dreain,
And they awake to woe.
Ah! who can speak the vast dismay
That álls the sinner's mind, “No, soul, it is impossible for thee to mant; all When, torn by Death's strong hand away, things are thine own. God is thine, and all God hath
lie leares his all bebind ? is thine. While others seek to quench their thirst at the broken, lesky cistern, thou narest lay thrself at nothing to be lost but its love) by its hate. Why
There is nothing to be gotten by the world's love, the fountain and spring-head of living waters, and there find complete satisfaction. Certainly, unless or fear that malice that cannot hurt me? If I should
then should I seek that love that cannot profit me, all-suthiciency may fail, unless Gal's attributes mentder and drop away from him and leave him a destitute it. I loathe it for hating me, it cannot hurt me for
lore it for loving me, God would hate me for loving and indigent Grod, thou canst never be impererished loathing it. Let it then bate me, and I will forgive and without supp?v," God's wisdom is tud of counsel, it; but if it love me, I will never requite it. For his power is full of protection, his merey is full of pardon, his truth and faithfulness is full of security; contemn its hate, and hate its love.- Warrick.
since its love is hurtful, and its hate harmless, I will and those, certainly, inust needs be rarenons and insatiable desires, which such an all-sufficient (rod as our God is, caunot fill and satisfy.- ilopains.
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throus out the Kingdom.
THE CHRISTIAN TREASURY.
ON THE MINUTE CARE OF DIVINE PROVIDENCE.
BY THE REV. JOHN ROXBURGH, DUNDEE.
THERE is no more laudable check (says an well as scriptural, than this belief, on which other) upon the moral errors and deviations of our religious character so intimately depends. our nature, than the persuasion that what we All things proceed in a continued series from perpetrate of base, sinister, and disgraceful, we the operations of the great First Cause. He, as shall not be allowed to conceal. Moralists have an intelligent and all-wise Being, cannot have recommended to us, that in cases of trial and produced the world at a venture, without choice temptation we should imagine some awful and and without direction. He must have had upright judge of virtue the witness of our ends in view suitable to his nature and the actions, and that we should not dare to do what glory of his perfections. He must have known, he would disapprove. Devout men have pressed also, from the beginning, the motions be imthe continued recollection of the omnipresence pressed on matter, the stations assigned to the of an all-perfect Being."
beings whom he created, and all the changes Now, this is the recollection or consideration that would arise, in the progress of time, from which I wish to illustrate and apply, namely, their mutual action one upon another. Isaving that the omniscience of God extends to all his thus framed his design, and adjusted his plan, creatures, and his power and providence to all so as to work out the destined effects, we canevents. Without this conviction deeply settled not doubt that, as a wise master-builder, he will in the mind, the mere belief of his existence take care to correct all irregularities—to see must fail to afford support in affliction, and can that the materials are disposed in their proper exercise no salutary influence on our thoughts, places, and that none of his subordinate agents affections, and actions. What does it matter defeat his purposes. The elements will so disto us that God is, if, like the Epicureans of tribute themselves at his command, as to bring old, tre suppose him to reside in some remote about his determinations, and to produce plenty region of perfect tranquillity and happiness, or famine—the impetuous hurricane, or the altogether retired within himself, apart from wasting pestilence. Instruments with peculiar this scene of trouble and turmoil, encumbering talents will be raised up, fitted for the fulfilhimself not with its management, and main-ment of his intentions in the rise or fall of taining no intercourse with its inhabitants. kingdoms; and all events and changes, all disThe God in whom we believe must be regarded pensations of good and evil, will be rendered in a very different light, if we would indeed subservient to the execution of that scheme feel our obligation to live to his glory. We which embraces every place and all time. must believe that as he created, so he con Hence we conclude, that the providence of God tinues to uphold, all things, by the word of his is over all his works—that there is nothing too power-giving to all life and breath, and all minute for his inspection, and nothing too great things. We must believe that he is the uni- for the grasp of his wisdom and power. "His Tersal proprietor, and that we enjoy all that we kingdom ruleth over all.” possess as tenants at his will, and responsible This conclusion is arrived at by another proto him for our use of it. We must believe that cess of reasoning. The nature of God cannot i he is everywhere present, inspecting every be circumscribed by space or time; he must, secret, ordering every event, and designing and therefore, be always and everywhere present. directing it for the accomplishment of his most Nothing that he has made can fall from the wise and holy purposes. To extinguishi or cast observation of his all-seeing eye, nor can exert off this belief, is to sever at once the tie that an influence beyond his control. Now, it is connects heaven and earth. It is to obliterate inconceivable that he should be thus vitally all sense of communion between the visible and present in his own world without exercising his invisible worlds, and to throw us independent active power, cherishing and governing his of God; and, as already intimated, a God on work, and changing or renewing it at his pleawhom we are not continually dependent for
It is inconceivable that his wisdom, and cur being and supplies, cannot be a suitable justice, and goodness, should remain idle; and object of fear or trust--of service or adoration. that he should be indifferent to the events that He is nothing to us, and we nothing to him. arise under his immediate view, and in his own It is as the governor of the world that our creation, like some indolent and luxurious hope and dependence rest upon him. It is to monarch, regardless of his inferiors, and enhis interposing providence we look for succour grossed with the pleasures and occupations of in distress, for a refuge in darger, and for a his palace. This would be to suppose infinite blessing on our endeavours.
power doing nothing-infinite wisdom contrivNow, nothing can be more reasonable, as ing nothing-infinite goodness effecting no good. No. 14.
May 30, 1845.
It would be to suppose God to have delegated ing it, is to exclude from it what is most perthe government of the universe to inferior fect and best, the absence of which no mechacauses, and capriciously to have abandoned the nism can supply." creatures of his own hand. It would be to ex It is no objection to this consolatory view of clude himself from acting in the world, and to a watchful and universal Providence, that some bereave all things of their dependence on the things appear to us too trivial to engage the support of their original Parent, who cannot attention of the divine mind. This, it is to be desert his own offspring, nor fail to protect and suspected, is a not unfrequent objection, and superintend their interests. Without this con- may have been felt in quarters where it has stant support and protection, we know that there never been acknowledged. The notions we | are elements in nature which might involve the form of the Divine Majesty are framed so much whole of this stupendous frame in anarchy and after the pattern of human greatness, that what ruin. What, for example, is it that maintains we deem unworthy the thoughts of a prince, the sun and earth at such a convenient dis- we consider unworthy the regard of God; and tance from each other, but the controlling power hence, while it is readily conceded, on the one of Him who first assigned them their place ? hand, that his providential care reaches to great Who keeps the sea from passing its bounds, events, it is as readily concluded, on the other, and laying the world under a second inunda- that the little affairs of this world are far too tion? Who preserves the air from becoming trifling to attract his observation. The revolu- ! universally corrupted, or from acquiring such a tions of kingdoms and empires may be under '1 temperature as must render it unfit for the pur- his direction; but individual interests are beposes of life? Who restrains the beasts of the low his notice. Were this admitted, it would forest from invading the peaceful habitations destroy the doctrine of providence, in so far as of men, and converting the earth into a wide its practical influence is concerned. It is the desolate wilderness! Who makes such certain natural effect of a doubtful and despairing spirit,', provision for the support of every living thing; to conceive of itself and its sorrows as beneath ! teaches unthinking creatures to build their the regard or the compassion of the Supreme dwellings, and to lay up their stores against the Being; and this view of providence would long night of winter; and so subjects all nature minister nourishment to its distrust. It would to his beneficent dominion, that even its wildest allow the wicked, also, the hope of escaping convulsions become comparatively harmless ? detection, as if their sins were too unimportant It is manifest, that unless the innumerable blind to withdraw the eye of the Omniscient from and unreflecting causes amid which we are the weightier matters of his government. It is placed--which can feel no kindly interest in thus necessary, at once for our comfort and our our welfare, and are alike indifferent whether virtue, that we should believe the providence of they be productive of dearth or fertility, of God to extend to the minutest events—to every health or of sickness—it is manifest that unless thought of the heart, and to every idle word. they had their commission from a directing And this, as it is a scriptural, so is it a most wisdom, ruin and wretchedness might over- reasonable belief. Dishonour is done to the spread the earth, in place of the order, and the Divine Majesty, not by supposing his power to plenty, and the happiness, which now awaken be exercised in providing forand superintending our strains of grateful adoration.
all that he has created, but in supposing that he These have been the sentiments of the best could create anything unworthy of his after and wisest of mankind. “It was fit,” says Mac- consideration. This is to make God such an one | laurin, in his account of Newton's discoveries, as ourselves—to conceive of his thoughts as our " that there should be, in general, a regularity thoughts, and his ways as our ways. It is to and constancy in the course of nature, not only conceive of him as if the multiplicity of objects, for the sake of its greater beauty, but also for and interests, and pursuits, could distract his the sake of intelligent agents, who, without this, attention and disturb his tranquillity. Now this could have had no foresight, or occasion for is doubtless the effect on our own minds when choice and wisdom in judging of things by their we are engrossed by a variety of engagements consequences, and no proper exercise for their —more especially if these relate to matters re: other faculties.
But though the course of quiring nice discrimination and minute inspecnature was to be regular, it was not necessary tion. Man is a local being; he occupies but a that it should be governed by those principles point in space, and his observation is confined only which arise from the various motions and within a narrow compass. His ideas and sen. modifications of inactive matter by mechanical sations are derived through the medium of the laws; and it had been incomparably inferior to senses, and can be entertained and considered what it is, in beauty and perfection, if it had only in succession. He cannot reflect on more been left to them only. Sir Isaac Newton than one subject at one and the same time; nor thought it altogether consistent with the notion can he fix his eye steadily on one object with : 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 to superintend a variety of interests at the same work dependent upon himself. To exclude the moment, to employ his powers at once on things Deity from acting in the universe, and govern- great and small, or to occupy his mind with a
A NOBLE ARMY OF MARTYRS.
diversity of thoughts, he feels all his endea- shining bright, he said : “ Christ, thou Sun of Righvours to be ineffectual, and involves himself teousness, grant, that through the darkness of death immediately in confusion and perplexity. But I may pass into eternal light;" and so, having ended there is no such reason for limiting the provi
his prayers, he calmly received the stroke.
The Lord Wenceslaus was next-about seventy dence of God. His mind is present at the same years old-famous for learning, religion, and his travels instant throughout all immensity-everywhere through divers countries; his house was formerly percipient, and everywhere intelligent. All plundered, even to his wearing apparel, he only saythings are open and manifest to him; not dis
* The Lord hath given, and the Lord hath taken cerned, as in our case, through fleshly organs, away." Holding forth his Bible, he said:
“ Behold but by simple intuition; so that nothing can
my paradise! it never yielded me so much nectar
and ambrosia as now." On the scaffold, stroking his elade his all-seeing eye. If we ascend into long beard, he said: “My grey hairs, behold what heaven, he is there; if we make our bed in hell, honour remains for you, that you should be crowned he is there. To him the darkness is as light; with martyrdom!" "And so, praying for the Church, nor can the uttermost depths of the sea furnish his country, his enemies, and commending his soul to a covering to hide us from his view; for in him Christ, his head was cut off. we live, and move, and have our being. And, gained much experience by his travels in Asia,
The next was the Lord Harant, a man that had as the knowledge of God is thus unlimited as Africa, and Europe; his crime was, that he had taken | his essence, so is his will irresistible and his an oath to be true to Frederick, and durst not vio power infinite. No painful exertion is neces late it. Being called to execution, he said: “I have sary on his part, as on ours, in surmounting escaped many perils by sea and land, and now suffer difficulties, and governing the affairs of bis innocently in my own country, and by them for
whose sake I and my forefathers have spent our boundless empire. On the contrary, in the estates and lives : Father, forgive them.” Then he active exercise of his perfections does the glory said: “In thee, O Lord, I have hoped ! let me not and blessedness of his nature consist-steering be confounded.” On the scaffold he said: “Into the motions of this mighty universe, and dis- thy hands, O Lord, I commend my spirit! In thee, tributing the penalties of his broken law and fident that I shall be accepted by that ignominious
o Lord, have I trusted from my youth! I am conthe treasures of his abounding grace. This is, death of my Saviour;" and falling upon his knees, indeed, a contemplation far surpassing the grasp he said : “ To thee, O Lord, I commend my spirit ! of our finite understandings; but so is every for thou, o God, just and true, hast redeemed me;" thing incomprehensible that relates to the be. and so he received the fatal stroke with the sword. ing and attributes of God. He dwells in glo
The next was Casper Caplitz, a knight of eightyrious light, but it is a light inaccessible-so six years old. . When the minister came to him after bright and overpowering as to blind our feeble death indeed is disgraceful in the eyes of men, but
his condemnation, he said, among other things : “My vision. We can perceive the truth and reason- glorious in the sight of God; for God will account ableness of many of the doctrines that refer to that death precious in his sight which I suffer for him, though to comprehend them in all their his glory and truth.”. And when it was told him, extent is beyond our reach. And thus the con that he might have his life if he would ask pardon, clusion to be drawn from these doctrines is, he answered: “ That he would ask pardon of Him not that they are untrue, because they are mys- lite; but he never offended the prince; and therefore
against whom he had committed many sins all his terious; but rather that, with the deepest humi- would not give occasion to suspect that he had comlity, we should prostrate ourselves in adoration mitted some crime for which he had deserved death. of that infinitely wise and good Providence, God forbid, therefore," said he, “ that I should be whose designs and methods are unsearchable, separated from this holy company of martyrs.” As even to angelic intelligences, and should join in he was going to the scaffold, being feeble with age,
he said : “O
my God, strengthen me, lest I fall down, their celestial song : "Great and marvellous are
and become matter of scorn to the enemies." thy works, Lord God Almighty; just and true The next was Procopius Dorzeki, who, after his are thy ways, thou King of saints. Who shall condemnation, said to the minister : “ I have had a not fear thee, O Lord, and glorify thy name?” great contention all night with old Adam, so that it
made me sweat again; but thanks be to my God, To be continued.
by whom my soul hath overcome all temptations;"
saying further :“O Almighty God, strengthen thy A NOBLE ARMY OF MARTYRS,
servant, that I may not be made a derision to mine
enemies by any fear of death; and as thou wast wont In Gillies' Historical Collections, we find a striking to encourage thy holy martyrs, so I strongly believe account of the martyrdom of certain of the followers thou wilt comfort me.” When he was called forth of John Huss, who, like him, protested against to execution, he said: “ Thanks be to God, who doth Popish error, and gave up their lives for the truth. now call me to himself; to him I have lived, and for
him I will die! for my Saviour hath therefore died The first was the Lord Schlik, a man of admirable and risen again, that he might be Lord both of the parts, about fifty years old. When he was condemned living and the dead. I know that my soul shall live, to be quartered, and his members to be scattered here and
my body shall be raised
like to his glorious and there, he said: “ The loss of a sepulchre is body." easy." Being exhorted by a minister to courage, Another was the Lord Henry Otto, a man of great he said: “ I have God's favour so, that no fear of judgment. He having received the sentence of condeath doth trouble me. I have formerly dared to demnation, said: “Kill my body, disperse my memoppose Antichrist; and I dare now die for Christ.” | bers whither you please; yet do I believe that my The Jesuits troubling him when he came to the Saviour will gather them together again, and clothe scaffold, he shook thom off; and seeing the sun them with skin; so that with these eyes I shall see
him; with these ears I shall hear him; with this righteous seem in the eyes of fools to die, but indeed tongue I shall praise him, and rejoice with this heart they go to their rest. Lord Jesus, thou hast profor ever.” Afterwards, when the minister came to mised, that whoso comes to thee, thou wilt not cast him, amongst other things, he said: “ I was troubled, off. Behold I now come; look on me, pity me, parbut now I feel a wonderful refreshing in my heart;" don my sins, and receive my soul to thyself:" then, adding, with his hands lifted up to heaven: “I give kneeling down, he said: “ Come, con:e Lord Jesus, thee thanks, O most merciful Saviour! who hast and do not tarry;" and so he was beheaded. been pleased to fill me with so much comfort; O now The next was Maximilian Hostialick, a learned I fear death no longer-I will die with joy!” As he and pious man; after his condemnation, he was sadder was going to the scaffold, he said to the minister: “I than the rest; and, being asked by the minister the am sure that Christ Jesus will meet my soul with reason of it, he said: “ The sins of my youth do now his angels, that he may bring it to an everlasting come into my mind; for though I know that nothing marriage, where I shall drink of a new cup-a cup remains to condemn them which are in Christ Jesus, of joy for ever: this death, I know, shall not sepa- yet I know that God exerciseth justice as well as rate me from him.” After he had prayed silently, mercy towards his own." Being called to death, he he said: “ Into thy hands, 0 Lord God, I commerd said: " Look upon me, O Lord my God! and lighten my spirit! have pity on me through Jesus Christ, mine eyes, lest I sleep the sleep of death; and lest and let me see thy glory;" and so he received the mine enemies say, We have prevailed.” Afterwards, ! stroke of the sword.
repeating the words of Simeon: "Now lettest thou Another was the Lord of Rugenia, an excellent thy servant depart in peace; for mine eyes have seen! man, and full of zeal for God. When the sheriff thy salvation," he was beheaded. came for him, he rejoiced, and said: “ Praised be my The next was John Kutnaur, who, when the God, that I shall now be taken out of the world, that Jesuits began to speak to them, said: “Pray you I may be with Christ;” and so he went up to meet trouble not our consciences; we are sufficiently furhim. On the scaffold he comforted himself with that nished against the fear of death; we need none of promise: “Father, I will that where I am my ser your help." And when they would have proceeded, vant may also be, to behold that glory which thou he said: “Why do you create unprofitable labour to gavest me;" “ Therefore," said he, “ I make haste yourselves, and trouble to us?” Then said they one to die, that I may be with Christ, and see his glory;" to another: “ They are hard rocks, and will not and so he suffered martyrdom courageously.
suffer themselves to be removed :" to whom he an- | The next was Valentine Cockan, of about sixty swered: * You say true; Christ is an hard rock, and years old. During his imprisonment, he was full of we are firmly fixed on him.” When he was called heavenly discourse; and, at the scaffold, he said : forth to execution, he was besprinkled with the tears " Grant me, O God! to pass through this valley of of his friends, to whom he said: “ Play the men, death, that I may presently see thee; for thou know- brethren, and refrain from weeping: I go before, but est, my God, that I have loved thy Word; bring me, it is but a short time, and we shall meet in the O God! through the paths of life, that I may see heavenly glory." When he was upon the ladder, he fulness of joy in thy presence;” and, kneeling down, said: “I have plotted no treason, committed to he said: "Into thy hands, O Lord, I commend my murder; I have done nothing worthy of death; but spirit !” and so holily ended his life.
I die because I have been faithful to the Gospel and The next was Toby Steffick, a man of composed my country. O God! pardon my enemies; for they temper; he spent the most of the time of his impri- know not what they do: but thou, O Christ! have sonment in silent sighs and tears! Before his execu- pity on me; for I commit my soul unto thee," and so tion, he said: “ I have received many good things of i he slept in the Lord. the Lord all my life long; shall I not therefore re The next was Simeon Sussickey, who, when he saw ceive this cup of affliction? I embrace the will of the Jesuits coming, said to his companions: “ These God, who, by his ignominious death, inakes me con birds of prey are tiying hither; but God hath pro formable to his Son, and by a narrow way, brings me mised to preserve his own, as the apple of his eye; to his heavenly kingdom. I praise God, who hath and therefore he will not suffer us to be seduced." joined me, undeservedly, to these excellent men, that The last night he had a sore conflict, because the I might receive, with them, the crown of martyr- Scripture saith: “ Cursed is every one that hangeth dom.” When he was called to die, he said: “ My on a trec." But when the minister told him, that Saviour being about to die, said, “Father, not as I that curse was taken away by the death of Christ, he will, but as thou wilt; thy will be done.' Shall I, was well satisfied. He went to his death praying and therefore, who am but a worm, yea, dust, and a singing. 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
EXTRACTS FROM A TRAVELLER'S NOTE-BOOK. or wrinkle may remain in me, but that I may appear pure in thy sight;” and so he lifted up himselt full
BY THIC REV, W. K. TWEEDIE, EDINBURGH. of sighs, yet full of hope; and, as he was praying, he
THE PASSES OF THE ALPS. rendered up his Spirit to God.
Another was Christopher Chober, who much en Mont Blanc (continued) and the Valley of Chamounix. couraged his fellow-martyrs, and then cited the We followed the guides down the winding path words of Ignatius : “ I am God's corn, and shall be ground with the teeth of wild beasts;" “So we," saith
which led from the Col to the Chalet of Mottet. Not he“ are God's corn, sown in the field of the Church; a tree nor shrub was visible in this dreary region. and, that we may be for our Master's use, we are
The firewood of the inhabitants, at the solitary hut, How to suffer death; but, be of good cheer, God is is brought from a distance of eighteen miles; and as able to raise up a thousand worshippers of himself no corn is cultivated, they are dependent for food on out of every drop of our blood; for though truth now the same distant depôt. When we arrived, though suffers violence, yet Christ reigns, and no man shall the day was far advanced, we breakfasted on what cast him down from his throne.”
John Shultis was next, who, on the scaffold, said: the place could afford, in preference to waiting for “ Why art thou 80 sad, O my soul ? hope thou in "a little chicken which was not yet killed." This God; for thou shalt yet praise him," &c. “ The chalet, or cabin, supplies a simple of the worst class of