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COUNTESS OF HUNTINGDON.

leave behind you; and what you call your own will swell the account of another's wealth. But if you do good, real, moral, and religious good, it will not prove so perishable. If the tens, or twenties, or hundreds of labourers intrusted to you are benefited by the relationship-are rendered more sober, more thoughtful, more blameless, more devotional-this is a return which will cross the grave with you, and still remain when heaven and earth shall pass away. Your five talents, instead of being lost, will bring ten, and elicit for you the joyous salutation: "Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things."

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there be such a God, he ought to be supremely honoured. Is it not reasonable that he who gave us memory, should be remembered―that he who gave us belief, should be trusted-that he who made us think, should be thought of that he who implanted love, should have the first place in our affections? The positions have an almost axiomate certainty; and you may be, therefore, well assured that tenets which withdraw you from God withdraw you from truth; and that theories, be they ever so plausible, which involve you in iniquity, must be themselves founded in error. On the other hand, you have a strong presumptive proof that the Scriptures come from God, if they lead you to him, and that a system must have truth for its pathway, which has holiness for its end. On these subjects, however, I cannot now expatiate.

Read the Word of God for yourselves, and that will supply all omissions. It is a good character of which the admiration grows upon you with acquaintance; and that is the character of the Scriptures. The more you ponder them and prove them, the more will you be disposed to say: "Thy testimonies have I taken as an heritage for ever; for they are the re

read or to learn the Scriptures-lice them. Are others active and bold against God?—much more show your activity and courage on his side. Meet for intellectual improvement-meet for religious exercises. Betake yourselves to Christ, and become, if you are not already, members of his Church. Whatever be the section of it to which you attach yourselves, stir up zeal among its members. Join its senior classes for your own edification, and if it be in your power form junior classes, and superintend them. To do the utmost possible good-to fill life with as much beneficence as its limits will allow-be this the aim of your honourable ambition. Such a career is the best antidote to Atheism and profligacy, as it is the best vindication of Christian doctrine: "For so is the will of God, that with well-doing ye put to silence the ignorance of foolish men."

2. I should now speak to those who are servants in public works. But as the remarks already made have greatly exceeded the limits I had proposed for them, I must be brief on this topic. It is the duty of all who are employed in the manner supposed, to support masters in adopting such measures as I have recommended. Welcome the scrutiny from which evil-doers shrink, and which is to save you from their contagion. Comply with regulations, and submit to restrictions which may be severe in their aspect, but are salutary in their design. Allow your children the entire bene-joicing of my heart." Think it not enough to fit of the instructions accessible to them; occupy the spare time which may be extended to you in cultivating personal improvement, or in doing good to others; and should any malign these constituents of righteous superintendence, be ever ready to defend them with the energy of courage and the fervour of gratitude. In thus speaking, I have taken for granted what will hardly be denied that if you have something to fear from masters, you have also not a little to apprehend from one another. You mingle with destroyers; and the equality of footing which they occupy with you, aids all their attacks. Already committed themselves, they sing from the fowler's cage, to allure you to its wires, promising you liberty, while they themselves are the servants of corruption; for of whom a man is overcome, of the same is he brought in bondage. They strive to render you the victims of bad principles and bad practices. I have not room to discuss either of these in its details, and descant on the characteristic features of its ensnaring insidiousness; but I may remark on their alliance, and point to the lesson which it teaches us. A conjunction like this is more than suspicious. If they who urge you to discredit Scripture, and contemn the Sabbath, and hold all piety in derision, be the same persons who tempt you to waste time, and revel in the gin-shop, and practise lewdness, and pass, by successive stages, into every species and excess of wickedness-have you not cause to consider opinions false of which the operation is so flagitious? No truths are better sub-ficence of her equipages and entertainments. These stantiated than these two-first, That there is a God, an all-perfect God, in whom we live, and move, and have our being; and, secondly, That if

COUNTESS OF HUNTINGDON.
THE following incident in the life of this truly
Christian lady, will be read with interest:-

At one time Lady Huntingdon engaged in an affair which had excited much of the public attention, and ultimately drew forth the censures of royalty. Dr Cornwallis, Archbishop of Canterbury, during the preceding winter, had given several large balls and convivial routs at his palace. Mrs Cornwallis was also recognised, in all the journals of the day, as a leading personage in the fashionable world, who eclipsed everybody by the splendour and magni

outrages on all decency attracted the notice of every friend to propriety, and even drew forth many satirical observations from some of the gay personages who were most frequently at the palace. Although

Lady Huntingdon did not feel herself called upon to be a regulator of public morals, she nevertheless felt that such gross violations of established order and decency required some check. With the Archbishop her Ladyship was unacquainted; but, through the medium of a family connection, she was resolved on making some attempt, in a private way, to put a stop to what was so loudly complained of on all sides. George, first Marquis of Townshend, had married her Ladyship's cousin, Lady Charlotte Compton, only surviving child of the Earl of Northampton, who inherited, in his own right, the baronies of Compton and ferrars of Chartley. The Marquis was nephew, by marriage, to Charles Earl of Cornwallis, brother to the archbishop; and by this means Lady Huntingdon obtained an audience with his Grace of Canterbury, having been introduced by the Marquis of Townshend, who attended her to the palace, and seconded her Ladyship's remonstrances.

Although this matter was conducted with the utmost privacy and delicacy on the part of Lady Huntingdon and the Marquis of Townshend, his Grace was violently offended; and Mrs Cornwallis scrupled not to reprobate and ridicule Lady Huntingdon in all the fashionable circles. But this, instead of having the effect she so much desired, only drew additional odium on the archbishop, whose popularity sustained a severe shock by a line of proceeding so utterly inconsistent with the gravity and decorum of the sacred character of a prelate.

Lady Huntingdon, having failed in this attempt, next applied to Mr Madan, whose brother, Dr Spencer Madan, afterwards Bishop of Peterborough, had married Lady Charlotte Cornwallis, niece to the archbishop. But his Grace, still disregarding every remonstrance, and becoming more violent in his abuses of those whom he was pleased to brand as Methodists and hypocrites, Lady Huntingdon made application for a private audience with the king (George III.), which was most graciously granted.

On the day appointed, her Ladyship, accompanied by the Duchess of Ancaster and Lord Dartmouth, went to the king's palace at Kew, where she was received in the most gracious manner by both their majesties. The king listened to everything she said with great dignity and marked earnestness, but with evident emotion. "Madam," said he, "the feelings you have discovered, and the conduct you have adopted on this occasion, are highly creditable to you. The archbishop's behaviour has been slightly hinted to me already; but now that I have a certainty of his proceedings, and his ungracious conduct towards your Ladyship, after your trouble in remonstrating with him, I shall interpose my authority, and see what that will do towards reforming such indecent practices."

Lady Huntingdon had the honour of conversing with their Majesties for upwards of an hour, on a great variety of topics.

The king, and also the queen, complimented her Ladyship, in the highest terms, on the many benevolent actions which had been reported to them, and her great and commendable zeal in the cause of religion.

His Majesty then told Lady Huntingdon that he was no stranger to her proceedings; but added, that he often found it difficult to obtain an unprejudiced account of what she said and did. "I have been told so many odd stories of your Ladyship," said the king "that I am free to confess I felt a great degree of curiosity to see if you were at all like other women; and I am happy in having an opportunity of assuring your Ladyship of the very good opinion I have of you, and how very highly I estimate your character, your zeal, and abilities, which cannot be consecrated to a more noble purpose."

His Majesty then spoke of the talents of some of her Ladyship's preachers, whom he understood were very eloquent men. "The bishops," said he, "are very jealous of such men;" and he went on to mention a conversation he had lately had with a dignitary whom he would not name. The prelate had complained of the conduct of some of Lady Huntingdon's students and ministers, who had made a great disturbance in his diocese. "Make bishops of themmake bishops of them," said the king. That might be done," replied the bishop; "but, please your Majesty, we cannot make a bishop of Lady Huntingdon." "Well, well," said the king, "see if you canThe queen

not imitate the zeal of these men." added, "You cannot make a bishop of her, 'tis true: it would be a lucky circumstance if you could, for she puts you all to shame." His Lordship made some reply, which did not please the king; and his Majesty, with more than usual warmth, remarked, "I wish there was a Lady Huntingdon in every diocese in the kingdom." It is remarkable, that this bishop never after made his appearance at

court.

"We discussed a great many topics," says Lady Huntingdon; "for the conversation lasted upwards of an hour, without intermission. The queen spoke a good deal, asked many questions, and, before I retired, insisted on my taking some refreshment."

A few days after this interview, the good monarch addressed the following admonitory letter to the Archbishop of Canterbury:

"MY GOOD LORD PRIMATE,-I could not delay giving you the notification of the grief and concern with which my breast was affected, at receiving authentic information that routs have made their way into your palace. At the same time, I must signify to you my sentiments on this subject, which hold these levities and vain dissipations as utterly inexpedient, if not unlawful, to pass in a residence for many centuries devoted to divine studies, religious retirement, and the extensive exercise of charity and benevolence-I add, in a place where so many of your predecessors have led their lives in such sanctity as has thrown lustre on the pure religion they professed and adorned.

"From the dissatisfaction with which you must perceive I behold these improprieties-not to speak in harsher terms-and on still more pious principles, I trust you will suppress them immediately; so that I may not have occasion to show any further marks of my displeasure, or to interpose in a different manner. May God take your Grace into his almighty protection!

"I remain, My Lord Primate, your gracious friend, G. R." The first time their Majesties saw Lord Dartmouth, after the interview with Lady Huntingdon, the king told him he thought her Ladyship one of the best of women-a sentiment in which the queen heartily concurred. "I was much taken with her appearance and manner," said his Majesty: "there is something so noble, so commanding, and withal so engaging about her, that I am quite captivated with her Ladyship. She appears to possess talents of a very superior order; is clever, well informed, and has all the ease and politeness belonging to a woman of rank. With all the enthusiasm ascribed to her, she is an honour to her sex and the nation."

The Duchess of Ancaster was for some years a constant attendant at Lady Huntingdon's house, and always professed a great respect for religious persons, with whom she frequently associated. For Lord Dartmouth she had a very high esteem, and always lived in habits of great intimacy with him and Lady Dartmouth. This union was strengthened by a near family connection, the Duke of Ancaster having had,

MISCELLANEOUS.

for his first wife, Lady Nicholl, the mother of Lady Dartmouth. One day, at court, Lady Huntingdon became the subject of conversation; when a lady of rank observed, she thought her "so great an enthusiast, that she certainly must be deranged in her intellect." The king, who had been listening most attentively, replied, with great quickness: "Deranged, Madam, did you say?" "Yes, please your Majesty," said her Ladyship; "for no one could act as she does that was not insane:" and then related the circumstance of Lady Huntingdon having called on the Archbishop of Canterbury to "preach to his Grace for presuming to see company; which impertinence," she said, "Mrs Cornwallis resented with a becoming spirit." Their Majesties and the Duchess of Ancaster exchanged looks, and the king laughed heartily.

The Duchess of Hamilton, who was present, fearing the unfortunate marchioness would get deeper into the scrape, made a motion to her to be silent; which the king perceiving, immediately demanded of her Ladyship what Mrs Cornwallis had said of Lady Huntingdon, and if the archbishop had not given her his blessing. "His blessing!" repeated the marchioness, with much surprise; "no, indeed, please your Majesty; I am sure she had no right to expect any such favour. I really don't know what I might have said, had she intruded herself upon me in a similar manner." Observing the Duchess of Ancaster smile, the marchioness added: "If your Majesty wishes to be further informed of Lady IIuntingdon's practices, I dare say the Duchess of Ancaster can give you every information, as she is a very great friend of her Ladyship's." "I am proud of the friendship of such a woman," replied the duchess; and know of nothing to condemn, but much to commend in the Countess of Huntingdon." The queen, perceiving the temper of the marchioness a little ruffled, observed that she had lately derived much pleasure in the society of Lady Huntingdon, whom she considered a very sensible, a very clever, and a very good woman. The unfortunate marchioness was all astonishment and confusion; and would have withdrawn immediately, had not the king in the kindest manner taken her by the hand, and assured her she was 'quite mistaken in the opinion she had formed of Lady Huntingdon." "Pray, Madam," said his Majesty, "are you acquainted with her?" The marchioness replied in the negative. "Have you ever been in company with her?" inquired the king. "Never!" replied the astonished marchioness. "Then," said the monarch, "never form your opinion of any one from the ill-natured remarks and censures of others. Judge for yourself; and you have my leave to tell every body how highly I think of Lady Huntingdon." -Life and Times of the Countess of Huntingdon.

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AFFLICTION.

METHINKS if ye would know

How visitations of calamity
Affect the pious soul, 'tis shown you here.
Look yonder at that cloud, which, through the sky
Sailing along, doth cross in her career

The rolling moon. I watched it as it came,
And deemed the deep opaque would blot her beams;
But melting like a wreath of snow, it hangs
In folds of wavy silver round, and clothes
The orb with richer beauties than her own;
Then, passing, leaves her in her light serene.

SOUTHEY.

Anecdotes.

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THE late Rev. Mr Young (United Secession), Jedburgh, was once visiting the death-bed of an aged member of his congregation, who was hourly looking for his last change. 'Well, my friend," said the minister, "how do you feel yourself to-day ?" "Very weel, Sir," was the answer, very weel, but just a wee confused wi' the flittin'." One stormy winter day he was visiting another of his people, an old man, who lived in great poverty in a lonely cottage a few miles from Jedburgh. He found him sitting with the Bible open on his knees, but in outward circumstances of great discomfortthe snow drifting through the roof, and under the door, and scarce any fire on the hearth. you about to-day, John ?" was Mr Young's question on entering. "Ah! Sir," said the happy saint, " I'm sittin' under His shadow wi' great delight!"

Miscellaneous.

"What are

LOVE TO CHRIST.-Dear brethren, get love to the Lord Jesus, and you have everything. Union to Jesus is salvation. Love to Jesus is religion. Love to the Lord Jesus is essential and vital Christianity. It is the main-spring of the life of God in the soul of man. It is the all-inclusive germ, which involves within it every other grace. It is the pervasive spirit, without which the most correct demeanour is but dead works, and the seemliest exertions are an elegant futility. Love to Christ is the best incentive to action-the best antidote to idolatry. It adorns the labours which it animates, and hallows the friendships which it overshadows. It is the smell of the ivory wardrobe-the precious perfume of the believer's character-the fragrant mystery which only lingers round those souls which have been to a better clime. Its operation is most marvellous; for when there is enough of it, it makes the timid bold, and the slothful diligent. It puts eloquence into the stammering tongue, and energy into the withered arm, and ingenuity into the dull, lethargic brain. It takes possession of the soul, and a joyous lustre beams in languid eyes, and wings of new obedience sprout from lazy, leaden feet. Love to Christ is the soul's true heroism, which courts gigantic feats, which selects the heaviest loads and the hardest toils, which glories in tribulations, and hugs reproaches, and smiles at death till the King of Terrors smiles again. It is the aliment which feeds assurance-the opiate which lulls suspicions the oblivious draught which scatters misery and remembers poverty no more. Love to Jesus is the beauty of the believing soul; it is the elasticity of the willing steps, and the brightness of the glowing countenance. If you would be a happy, a holy, and an useful Christian, you must be an eminently Christ-loving disciple. If you have no love to Jesus at all, then you are none of his. But if you have a little love ever so little-a little drop, almost frozen in the coldness of your icy heart-oh! seek more. Look to Jesus, and cry for the Spirit till you find your love increasing; till you find it drowning besetting sins; till you find it drowning guilty fears-rising, till it touch that index, and open your closed lips-rising, till every nook and cranny of the soul is filled with it, and all the actions of life and relations of earth are pervaded by it-rising, till it swell up to the brim, and, like the apostle's love, rush over in a full assurance:

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Yes,

I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." -Hamilton's Life in Earnest.

Daily Bread.

FRIDAY.

"Come unto me, all ye that labour and are heavy laden, and I will give you rest.”—MATT. xi. 28.

Does the Gospel word proclaim

Rest for those who weary be?
Then, my soul, put in thy claim-
Sure that promise speaks to thee:
Marks of grace I cannot show,
All polluted is my best;
Yet I weary am, I know,

And the weary long for rest.

Resolve to take no rest till you be in the element and place of soul-rest, where solid rest indeed is. Rest not till you be with Christ. Though all the world should offer their best, turn them by with disdain; if they will not be turned by throw them down, and go over them and trample upon them. Say, You have no rest to give me, nor will I take any at your hands, nor from any creature. There is no rest for me till I be under His shadow, who endured so much trouble to purchase my rest, and whom having found, I may sit down quiet and satisfied; and when the men of the world may boast of the highest content, I will outvie all with this one word: My beloved is mine, and I am his."-Leighton.

SATURDAY.

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"Jesus Christ, the same yesterday, to-day, and for ever."HEB. xiii. 8.

This God is the God we adore.

Our faithful, unchangeable friend,
Whose love is as great as his power,
And knows neither measure nor end.

'Tis Jesus, the first and the last,

Whose Spirit shall guide us safe home;
We'll praise him for all that is past,

And trust him for all that's to come.

Oh! how cheering to know that Christ is now the same in heaven as he was when on earth; that the glory of heaven has not changed him; that, when he died, he did not throw aside our nature, but resumed it at his resurrection, and still retains it in personal union with the divine; that, amidst the joys of heaven, he has not forgotten any one of his "little flock," for whom he suffered in the garden and on the cross; that he who was "bone of our bone, and flesh of our flesh," is now made “head over all things," yet, that he still regards us with a brother's eye; that, having borne our grief, he still sympathizes with our sorrows -"a great High Priest passed into the heavens,' yet, "touched with a feeling of our infirmities!" While awed by the majesty of his Godhead, how cheering to think of the tenderness of his humanity; and, when almost afraid to lift up our eyes to the place where his honour dwelleth, how affecting the thought, that there is a human heart on the throne. -Buchanan.

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MONDAY.

"I have seen all the works that are done under the sun; and, behold, all is vanity and vexation of spirit." ECCLES. i. 14.

Sin has spread a curse aro und
Poison'd all things here below;
On this base polluted ground

Peace and joy can never grow.

Think how little the world can do for you, and what it doth, how deceitfully-what stings there are with its honey-what a farewell succeeds its welcome! When this Jael brings you milk in the one hand, know she hath a nail in the other.-Bishop Hall.

TUESDAY.

"God forbid that I should glory, save in the cross of our
Lord Jesus Christ."-GAL. vi. 14.
When I survey the wondrous cross
On which the Prince of glory died,
My richest gain I count but loss,

And pour contempt on all my pride.

The glory of the cross of Christ which we are chiefly to esteem, is the glory of God's infinite perfections displayed in the work of redemption. God's love to his people is from everlasting to everlasting; but from everlasting to everlasting there is no manifestation of it known, or conceivable by us, that can be compared to this. The light of the sun is always the same, but it shines brightest to us at noon; the cross of Christ was the noon-tide of everlasting love -the meridian splendour of eternal mercy. There were many bright manifestations of the same love before, but they were like the light of the morning, that shines more and more unto the perfect day; and that perfect day was when Christ was on the cross, when darkness covered all the land.-M Laurin.

WEDNESDAY.

"Be ye holy."-1 PET. i. 16.
True faith unites to Christ the root,
By him producing holy fruit;

And they who no such fruit can show,
Still on the stock of nature grow.

I wish for no other heaven on this side of the last sea I must cross, than this service of Christ-to make my blackness beauty, and my deadness life. I long much for that day when I shall be altogether holy. O what spots are yet unwashed!—Rutherford.

THURSDAY.

"Seek ye the Lord while yet he may be found.”—Isa. Iv. 6. He will not let me seek in vain ; For all who trust his word

Shall everlasting life obtain,

And favour from the Lord.

Know the Lord and seek Christ. You have a soul that cannot die; seek for a lodging for your poor soul; for that clay-house will fall! Set your thoughts often upon death and judgment. Fear not men, but let God be your fear, and make the seeking of Christ your daily task.—Ibid.

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THE CHRISTIAN TREASURY.

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PRACTICAL REMARKS FOUNDED ON JOHN XVII. 1-5.

BY JOHN ROBSON, D.D., GLASGOW.

"These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: as thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.'

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To give a full exposition of this passage would require more space than can be afforded in a journal such as this. It is a passage familiar to every Christian mind, and the general import of which cannot be mistaken. Taking into view the circumstances in which the prayer of the Saviour was uttered, as well as the substance of the prayer itself, various reflections seem naturally enough suggested by it, with a brief illustration of which this paper will be occupied. 1st, The first we mention is, that prayer is a proper conclusion to religious exercises.-Jesus had been employed in instituting the sacrament of the supper, and communicating instruction to his disciples, and he concludes the whole with fervent supplication. In this he has "left us an example, that we should walk in his steps." We believe that if the public ministrations of the Word, and the private instructions of the family, were more frequently followed up by earnest prayer at the throne of grace, both by ministers and people, we should receive more enlarged communications of spiritual influence, and should see brought forth in richer abundance those fruits of holiness which are to the praise of God's glory. It is ours to plant and to water; it is God's to give the increase. He has connected the bestowment of blessing with our asking it; and it is because the outpouring of the heart before God is restrained, that so little apparent good results from the administration of public ordinances, or from the more private means of religious improvement. Were this duty more faithfully discharged, who can tell what might be the blessed consequences? Might we not expect to see more earnest thirsting after spiritual knowledge-more ardent longings after the courts of God's house -more deep, and lasting, and saving impressions produced-less rejoicing in iniquity, and more rejoicing in the truth-greater delight in heavenly communion, and higher degrees of holiness? Might we not expect to behold the spirit of deadness and insensibility, which prevails to so lamentable an extent, giving way before the all-powerful agency of prayer? Let us, then, acknowledge God in every exercise in which we engage. Let us implore his blessing, which maketh rich, and addeth no sorrow; and thus shall we not only benefit our own souls, No. 8.

but become honourably instrumental in advancing Zion's prosperity, in spreading the Redeemer's glory, and in hastening the time when it shall extend to earth's remotest bound.

2d, A second reflection suggested by the passage is, that prayer forms the best preparative for trials.-This prayer was presented by the Saviour immediately before the last scenes of suffering which awaited him. He says: "The hour is come;" and, in the prospect of that hour, he commits himself and his followers to his Father in the solemn supplications which this chapter contains. No Christian need expect altogether to escape trials; and, generally speaking, at one period or another of his life, trials of some kind will come in close succession. The standing law of Christ's kingdom is: "In the world ye shall have tribulation." The best preparation for these trials, whether they be expected or come upon us unawares, is that which I have specified. Prayer has a direct tendency to induce that habit of mind which is the surest safeguard in the hour of temptation and of trouble. It leads us to put our trust in all-powerful protection. It conducts us to a fortress and a hiding-place, where we may stand unmoved amid the assaults of enemies, and amid all the storms which may assail us, however dark and tempestuous they be. The man of prayer is doubly armed. Although weak in himself, he is "strong in the Lord, and in the power of his might;" and is thus enabled to sustain the sharpest and severest afflictions which may be mingled in his lot: and not only so, but he possesses, so to speak, a talisman which converts these apparently great and oppressive evils into rich and inestimable blessings. Prayer brings him out from the furnace brighter and more resplendent than ever. It lifts his head above the deep waters which had well-nigh overwhelmed him, and bears him to the Rock of Ages, where he may ever stand secure. It raises him to a spiritual elevation, from which he looks down on all the clouds and darkness in which his worldly prospects are enveloped, while all within him and above him is tranquil and serene. Would you, O Christian! be fortified against those trials which are awaiting you, or sustained under those which may even now be pressing heavily upon you? Then "watch unto prayer"-abound in prayer! and, as an angel from heaven was commissioned to strengthen our Saviour amid the agonies of the garden, so will heavenly aid be imparted to your soul, and you will thus be enabled to glory even in tribulations."

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3d, A third reflection is, that the glory of God should be the great end of all our actions.April 18, 1845.

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