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which, therefore, whilst on earth (and surely also when in Heaven), can only be satisfied by resignation and obedience. There is an illustration which may, perhaps, be used without irreverence, and which may help us to see this more clearly: A child, unable properly to hold a pen, comes to us desiring to write a letter. It knows, in a certain way, what it wills, but the idea it has formed of its own will is imperfect, and it cannot understand how to attain it; therefore, it trusts itself to our will-it places its hand in ours, and consents to be guided. But the child has two wills: besides the desire to write, it desires also to form certain figures which suit its fancy;-and thence results a struggle. If, subduing that lower will, it can trust simply to the person who guides it, its first wish I will be attained. It may not see or understand by what means, it may not even comprehend, when completed, the object for which it has been labouring, but it will not be the less successful. If, on the contrary, following its secondary will, it attempts to take the guidance of its own movements, it will so far attain its object, that it will form certain characters, but it will not, therefore, have satisfied itself. The first object--the higher willmust still remain unfulfilled.

Would to God that we could all feel that we are -what, indeed, we are-children, called upon to work for objects which we do not see, and which, if we did see, we could not understand, but in which are involved the power of Almighty Love, the

blessedness of an Almighty Creator!

Christ felt

it. He who was one with the Father, who saw all, and knew and comprehended all-He, in that hour of His great anguish, became as a little child, because He knew as none other could know, that His lower will, sinless though it was, would, if permitted to work, frustrate the purpose and the object of that vast, glorious, unutterable Will, which had planned from Eternity to Eternity; and by which not only the creatures of the earth, but the blessed inhabitants of Heaven, were to receive the fulness and completion of their joy. Therefore He said, "Not My Will, but Thine be done."

The offering of the will! It is the only offering which it is ours to bring. And, God be thanked! its value depends not on the forms under which it is made. Let it be but perfect, without reservation, and God will accept it, whether it be exhibited in the resignation to a passing throb of pain, or the agony which ends in death.

PAIN.

ST. LUKE, Xxii. 43, 44.

'And there appeared an angel unto Him from Heaven, strengthening Him. And being in agony he prayed more earnestly; and His sweat was as it were great drops of blood falling down to the ground."

The

WE use the word "agony" so commonly without any intention of expressing its full meaning, that we do not at all realise what "agony" in the Bible language must be-agony in its full intensity. There is much evil in such exaggeration. word which has been applied to our Redeemer's trials might well be thenceforth sacred to us; only to be used in connection with pain, sanctified by faith and resignation, and thus united with His sufferings. Perhaps we scarcely know how much we deaden our own power of perception, and therefore of sympathy, by the unreality of our daily conversation. We have but one instrument by which ordinarily we can hope to arouse feeling either in ourselves or others,-language. It is made use of under all circumstances, and in all cases. The Bible words are not different from the words in which

we address each other in daily life-not different that is in themselves, only different in their arrangement; and one of the great difficulties which we must all at times feel, in awakening ourselves from a state of torpor and indifference, arises from this fact. The words we read are so familiar to us that

they cease to touch us. There is, doubtless, a counteracting blessing. If religious language was different from common language, we should learn to look upon religion even more than we do, as apart from the duties and pursuits of common life. But we are very unwise, if not actually wrong, in so using the words which have been applied to hallowed purposes, as to associate them chiefly with trifles.

Agony is intensity of pain, either of body or mind, and pain, being accepted by Jesus as his earthly portion, became from that moment sacred. Whenever we can thus regard it, we are at liberty to adopt the language which expresses not only our own suffering, but His; never otherwise. Such a

thought, if carefully cherished, would check many a hasty, discontented, exaggerated word, as it would surely soften every repining feeling, when great pain of body or distress of mind is really our trial. The former is to some more fearful than the latter probably because they have never experienced it. The calm endurance of great bodily anguish is to them a marvel so astonishing, that it raises the sufferer far above themselves, whatever may be the other circumstances of his condition. The very

shrinking which they feel at the sight of agony humbles them to the dust with the thought how little they could be able to bear it. Such persons will speak but little on the subject; they feel, in approaching it, that they are venturing to describe an unknown land, and that those familiar with it will soon discover their ignorance.

But there is a lesson to be learned even from the very dread with which persons unused to pain, look forward to it. It does not seem that the Redeemer of the world was if one may dare to use the expression - braver in this respect than ourselves. The anguish of the Cross seems to have been so present to Him at all times, that it became the subject of His allusions long before the hour of death drew nigh. His thoughts dwelt upon the sad details. He spoke of them to His disciples, again and again. They were the topic of what would appear to have been lengthened conversations. "From that time forth began Jesus to show unto his disciples how that He must go unto Jerusalem and suffer many things." And again, very shortly after, "While they abode in Galilee, Jesus said unto them, The Son of Man shall be betrayed into the hands of men, and they shall kill Him." And a third time, as they were going up to Jerusalem, He entered more fully into the subject, making mention of the mocking and scourging. Doubtless, all this was said in mercy, to prepare His friends for that which was to follow; but there is nothing which can lead