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ment is designed for man.” "But that lady, Mr. Jones, may be doing what is necessary: it may be that she takes exercise for her health."

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If so," added he, "it is all right. She is usefully employed too, if she is seeking health, that she may perform her duty in her station. I am not for confounding different orders in society. Every one has a duty in his station: and were the great of our land to do their proper work, there is employment enough for them. I am sure that God never designed that their dogs and horses should engross their attention, or that they should spend their time in idleness and luxury. There is work enough for them. They might contrive and provide employment for the unemployed, instruct and overlook their tenants, and suggest plans of improvement to them. A great deal, if not the whole, of the misery that prevails might be removed, if the great people were to do the duty of their station. There would not be then anything like the vice and ignorance which now exist."

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But how can we expect them, Mr. Jones, to put a stop to vice, when it often prevails most among themselves?"

"Very true," he said, "it is so; and great is their guilt. They are often the greatest sinners in the land. Their sins are enormous, both of omission and commission. They awfully neglect the duties of their station, and seem to live to no other purpose than to gratify their pride and sinful passions. There are no sinners like them. They have an enormous load of guilt to account for. Man was designed by God for work.

'In

the sweat of thy face shalt thou eat bread.' They live either idly, or to no good purpose; and they are, for the most part, filled with amazing pride, thinking that the respect

paid to them is paid to themselves; when the fact is, it is paid to their equipage; and this swells them enormously. Let them put off their pomp and grandeur, and appear without their imposing appendages, and they will be no more noticed than the multitude. It is to the equipage that the honour is paid. I remember that Bishop Hopkins mentions a tale from the east, respecting the heathens carrying their idols on an ass, and falling down on the road and worshipping it. The ass, seeing this, grew amazingly proud, thinking that he was worshipped, when in fact it was the idol. This is exactly the case with our great people."

But more particulars I shall not now add; and the things which have been stated, have not been adduced for the purpose of exalting the man, but the grace of God in him, and of setting forth the blessing of God, which accompanied his labours. No one ever acknowledged more readily and more fully than he did, that he was what he was through grace only-yea, through free, sovereign, and unmerited grace. But when God honours an instrument, we ought also to honour him; but still only as his instrument, made fit for his work, and blessed by him. There is nothing but sin that is to be ascribed to man: all good, natural and spiritual, is alone from God, and to him all the glory and praise are due.

Perfection we claim not for our departed friend, nor for any saint that ever lived on earth, not excepting those of holy writ. Perfection is not the condition of man in this world: he must leave the earth before he attains it. But we ascribe perfection to his spirit now. Emancipated from the flesh, freed from the clogs of mortality, he is

now, we doubt not, wholly perfect, without spot or wrinkle, and altogether in the image of his God, singing the song of Moses and the Lamb, ascribing glory to Him who hath redeemed him by his blood, and given him a crown of righteousness. Of this happy change we have no doubt; for he evidently bore, while on earth, the lineaments of the divine image, though they were, while he was here, imperfect: but those who had spiritual eyes could distinctly see them, though the world could not. He had also the lineaments of human imperfection and weakness, which all the saints, while upon earth have ever had, which Prophets and Apostles had and these the world could see; and on account of these the world often imputes hypocrisy to Christians. These the godly also see, but they know how to account for them and because they see also the divine lineaments, which appear bright and glorious, though shaded and obscured by the body of sin, they lose sight in a great measure of those of imperfection, and think much higher of their fellow Christians than what the world can by any means understand or comprehend. Hence is the great discrepancy between the estimate formed of the true Christian by the natural and the spiritual man.

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There is also this-the world can see and appreciate what is kind, amiable, benevolent, charitable, and in a measure, what is moral; but what is spiritual and divine, the world is so far from rightly seeing and appreciating, that what it does see it dislikes and hates, and what is of the greatest value it regards as wholly worthless. On the contrary, the godly, though they do not undervalue kindness, benevolence, and morality, but regard them as necessary and important, do yet attach a value and importance,

immeasurably greater, to what is spiritual and heavenly. When they see they see a Christian, a faithful servant of God, they regard him, not only as one possessing human kindness, benevolence, and integrity, but as one bearing the high relation of a son to God, and as one who is an heir to the inheritance of the saints in light, yea, though he were, in this world, the humblest and lowest of human beings. But if he should be a minister of the Gospel, through whom they had derived spiritual good, either the first impressions, or subsequent improvements, they usually regard him with peculiar interest and esteem, and even with veneration. And this was much the case with our departed brother. He had been, through God's blessing, to many a father in Christ, and to many more he had long been a sympathising friend, a kind adviser, an animating guide, and an instructive and comforting teacher. And hence the high respect, affection, and love with which he was regarded; which to the world appeared strange and unaccountable.

It will no doubt be gratifying to many to know how our departed brother bore the labour and sorrow of old age. Activity tends much to enjoyment in this world. When the body fails, the mind is thrown more on itself; and discontent and impatience commonly attend old age; but the case was the reverse with him. His content, patience, gratitude, and resignation, increased with his increasing years. There was a mellowness in his spirit which sometimes appeared very delightful, and a longing desire for the bliss of another world. We may see the state of his mind by the following extracts made from his letters. Writing to an afflicted friend, August 25, 1835, he says:

"Though absent from you, I am

often with you, and take no small pleasure in the thought, that we are both travelling in the way of eternal life, and enjoy the blessed hope of being for ever where no evil of sin or of suffering can ever come, and where holiness and joy shall for ever abound. The earnest of such an inheritance yields at intervals no small enjoyment; what height of happiness and fulness of joy and triumphs will the possession of the inheritance itself afford to the pure and perfect soul! We see yet but through a glass darkly; but the time will surely come, and that soon, when we shall see Jesus in his kingdom; then we shall be altogether like him, when we shall see him as he is. Every believing view of him now in this dim world, transforms the soul more or less into his likeness.

The delightful employ of the spiritual mind is to behold the Lamb of God, in whom all fulness dwells, and all for us, and all freely, without money and without price. Now I turn to the little things of this dead earth, on which we dwell during the days of our pilgrimage, till we go to be the inhabitants of the new heaven and the new earth, wherein dwelleth righteousness, joy, and peace."

And, writing to the same from Carnarvon, July 19, 1836, he makes these striking remarks:

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"That kind family (Ramsden's) have, with much pains, prevailed on me at last to promise to visit Carlton this year, if life and health be spared. A man of my years (85) cannot expect to dwell much longer on the earth. The hope of being for ever with the Lord in glory, is now of far greater value than to possess and enjoy every earthly comfort to the full extent of my wishes. All things here below are but shadows, that appear but for a little while, and then

vanish away: but on God's right hand are rivers of pleasures for evermore. Were God to deny us all earthly gratifications, to inherit the kingdom above will soon make amends for our momentary privations. If God gives us a heart to say, 'Thy will be done,' he deals bountifully with us, and makes us rich indeed. Nature will have her tears when the flesh is crucified. This will be but for a few days; and the clouds will vanish when the Sun of righteousness breaks forth in its strength."

The next extracts exhibit the same strain. They are from a letter written May 11, 1837:

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You know the cause of delay in writing. I can hardly say that I have been afflicted; for I had no pain in body or mind. My strength for a time was gone, but is now greatly renewed. I have experienced nothing but kindness from God and man. I never enjoyed a more perfect peace of mind, than when I was expecting I had finished my course. This tranquillity was of God, which I desire to keep always in thankful remembrance. The peace of God is precious! Our friends at C -, happily enjoy this heavenly treasure, and are filled with joy at the thought that their departed friend (Mrs. R.) now inherits glory. Their joy swallows up their sorrow. This is faith.

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"And faith can speak in a very powerful manner at times. There are some sentences in the English language, which none but faith can utter distinctly; such as these— 'It is the Lord; let him do what seemeth him good.' 'Not my will, but thine, be done.' 'The Lord gave, and the Lord hath taken away; blessed be the name of the Lord.' 'I have learned, in whatever state I am, therewith to be content.' 'All is well.' Though he slay me, yet will I trust in him.' Faith alone can speak this language distinctly. And even faith itself is at times a little hoarse, and cannot articulate plainly. On these occasions, a dose of bitters is given to faith to clear her voice; and if this fails, she looks towards the Cross on Calvary, and the view of what has been done there sets faith's tongue quite at liberty to speak plain. Now she mounts to the skies, and sings like a lark; but not very long at a time, for she soon descends to the earth, and becomes as dull as a clod. Such is a believer's life on the earth-constant changes, light and darkness, joys and sorrows, the triumph of faith, or the groans of nature. While we look on the things which are seen, all is sadness and sorrow; but when we look on the things which are not seen and eternal, our dark clouds vanish, and our darkness is swallowed by light. Our warfare may be severe, but it must be short. We sow in tears, but shall reap in joy. The days of sufferings and weepings are few, but the days of heaven shall never see an end. the hope of glory sing on your bed of pain."

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To the same effect isthe language of the following portion of a letter, sent from Aberystwyth, July 20, 1837:

"I can truly say, that I never feel half so happy, as when I feel myself a pilgrim and a stranger, without a house or inheritance on the earth. I would say to you, while a prisoner of hope under God's protecting care, 'In patience possess your soul.' All clouds and shadows will soon flee away; and the Lamb of God will be our sun for an eternal day.-I was highly favoured, in every way, on my journey here. On the third day I arrived at Aberystwyth; I supped, slept, and breakfasted at the B-, and the good Mrs. E- was unwilling to take any of my money. I meet with nothing but kindness everywhere, at home and abroad. This is of God, and not accident. But where is gratitude? Bright and dark clouds quickly pass over us, but a voice from the throne is now crying, My salvation shall be for ever.""

The date of the letter from which the following extracts are made, is Christmas day, 1838:

"I must attempt a few lines, though but few, just to tell you whereabout I am, and to enquire how you go on. We have a wise, kind, and able guide to teach us the way, and to carry us on in the way everlasting. It manifestly appears that we have nothing to do, but to set the Lord always before us, to hear his voice, to believe his testimony, to lean on his arm, and to follow his steps.

"There is nothing in Scripture so much insisted upon, as to 'trust in the Lord.' Nothing is so necessary, and nothing of such benefit. One would think that nothing is more easy than to trust in God, who is so gracious, so loving, and so faithful; yet through unbelief we often find it difficult to say, 'All is well.' However, I find no such relief by anything, as by com

mitting myself into the hands of the blessed and all-sufficient Saviour, and as by believing that he has taken the charge of me, and that he will take care of me, and carry me safe through to the blessed rest that remaineth above."

A short portion of one more letter shall be given: its date is May 8, 1839:

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'My days for writing and travelling are gone by, never to return. So hath God ordained; and it is well. Submission to his sovereign will is far better for us than the highest earthly enjoyment that can ever be and what flesh dislikes most is generally fullest of benefits to the soul. Yes, the quiet submission of faith in the furnace, is a higher token of God's love and good will, than deliverance from all pain and sufferings. You practise what I try to describe. I know a little about affliction, but you more. God takes the right way with us both; and it will be but a little while, till the Lord shall deliver us out of all our trouble. When that happy time arrives, what loud songs of praise shall we render to our great Deliverer!”

He

The last interview I had with him, about a month before he died, was unusually interesting. conversed freely on various subjects, and with as much order and coherence as ever. He spoke of the religious aspect of things in the present day with no small measure of discrimination, alluded to the attempt, made in our Church, of reviving the doctrines and practices of Popery, and reprobated it in the strongest terms, as being highly injurious to the interests of the Church, and dishonest and traitorous on the part of its advocates. He also stated what his own experience was in his increasing bodily infirmities, referred to his AUGUST-1845.

trials and temptations, and also to his hopes and comforts. The spiritual struggle he still felt, and at times severely. Though the body was weak, and feeble, and decaying, he yet had to contend with the sin of his nature, not indeed in its carnal excitements, but in its deadening and harassing influence on the spirit. He was not without his occasional seasons of depression, nor wholly free, at all times, from fears and doubts, owing, as he thought, in a great measure, to his debilitated state, solitary life, and the loss of his sight, which deprived him of the advantages he derived from reading. Though he had some to read to him, yet this was no adequate supply. The loss of his sight was a great trial to him. His eyes had been gradually failing him for the last two or three years; but he did not lose his sight wholly, till within the last twelve months.

There were two things which he particularly specified, as evil suggestions, by which he was at times tried and disturbed. The first was-That he might after all be deceiving himself, inasmuch as it is said, that "the heart is deceitful above all things." His relief from this temptation was, that he was made to know the deceitfulness of his heart, and that if he had not been made to know this, self-deception must have inevitably been the case. The other suggestion was-That his religion was all selfish, arising from dread and fear of punishment, and from a desire for his own happiness, and that there was no love of God in it, nor any real concern for his glory. This point was discussed at length. It was admitted that a regard for one's own happiness was a legitimate principle, sanctioned by the word of God, and that the

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