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the case, who will supply our places when we are gone, to say nothing of the numerous parishes unsupplied? So poor are we, in such confined and uncomfortable dwellings do the most of us reside, so scanty are our libraries, and so incessantly engaged are we in parochial and missionary duties, that we can neither assist, nor direct, nor teach the young men who apply to us for orders, though they are not a few. If the qualifications for the ministry are kept up to their present standard (and we pray that they may ever be so), by what, except a miracle, can we be supplied with clergymen ?"

The only answer to this question was given by stating the imperious necessity of having an institution for the education of young men for the ministry among those who are to be benefited by their labours.

Bishop Brown, in a letter to me on this subject, emphatically says-"Your clergy must be sons of the soil: a mission to the Western Ocean Islands does not more require an adaptation of character to circumstances in the ministry, than an effectual propagation of the Gospel, according to the doctrine and discipline of our Church, in the western territory of the United States. Wales must not more of necessity have clergymen who are Welshmen, than Ohio, Illinois, &c., clergymen who by early training and habit are capable of assimilation to the character of their inhabitants generally, and of enduring the travel and exposure of their woods and hills."

The missionary Baldwin, in his powerful appeal, speaks thus:-"The planting of a Church in any country must be by foreign ministers; but the watering of a Church therein, its preservation and increase, must be by the labours of domestic ministers, men who have been brought up and educated in the country where the Church exists." He urges the establishment of a general theological seminary, and considers the diocese of Ohio the most eligible situation, and that 50,000 dollars would be requisite to carry the plans into effect. If, therefore, a seminary should be erected for the diocese of Ohio in the first instance, it might be capable of extension hereafter.

The institution," says Mr. Baldwin, "might be a perennial spring. Look on the map of America, and compare the western states-Transalpine Americawith the rest of our rising empire: observe the facilities of intercourse in the mighty rivers that wash the western parts of Pennsylvania, Virginia, the states of Ohio, Indiana, Illinois, Missouri, Tennessee, Mississippi, and Louisiana. Suppose a theological seminary established near Cincinnati, how great the facilities of visiting it from every part of the western states, and some of the southern! How many and great would be the blessings flowing from it to the numerous people living in those extensive and fertile regions! From Pittsburgh to the mouth of the Ohio is 800 miles, and the Mississippi is navigated from its mouth to the Falls of St. Anthony, a distance of 2000 miles. From the Missouri also, the Arkansaw, and other large rivers, on which our brethren are fixing their habitations, behold the numerous people who will, in every succeeding age, receive inestimable benefits from the founding a theological seminary in the West, and you will see that an institution there will be above all price."

The Rev. Dr. Morse, in a report to the Secretary of War of the United States on Indian affairs, estimates the aborigines now dwelling within the territories of the United States at nearly five hundred thousand. Almost the whole body of these Indians lie west of the Alleghany mountains. The increase, therefore, of devout and zealous ministers in the western territory Is the most direct step towards reclaiming these nu merous tribes from the dominion of darkness and sin.

Of six thousand persons occupying the state and diocese of Ohio, one-third are emigrants and their families from England, Scotland, and Ireland. This

consideration was deemed sufficient to warrant an appeal to Great Britain for assistance in this important undertaking. The interesting attitude which the General Theological Institution had assumed in being so harmoniously established in New York, and the pressing and peculiar demands which she had for all the aid of episcopalians in the Atlantic states, forbade us to apply to them. Generous as they had been to us, we could never think of soliciting their beneficence while their own institution required all their means. Under these circumstances, and thus situated, we turned our eyes to the land of our fathers,-to that land whose enlightened inhabitants are spreading the glorious Gospel throughout a benighted world. Could men who were suffering so many privations, who were worn with fatigue and dejected in spirit,-who were strangers to all political considerations but such as they had learned from their Bibles,-could they be censured for a measure which naturally arose from the truth, that all Christians are brethren, of whatever nation they may be?

A mission to England was therefore decided upon; and when my son, who was appointed to make the application, so far failed in his already very infirm health as to give up all hopes of his ability, the last resort, as conceded by all, was for myself to go. Committing my beloved people to the care and protection of almighty God, and begging their prayers in my behalf, I left my home in Ohio on the 4th of August, 1823, and after a journey of more than 800 miles, arrived on the 16th of September in Kingston, New York, designed as the place of residence for my family during my absence in Europe.

I carried in my hand a document from the presbyters and deacons of the diocese of Ohio, in which they stated, that it was upon the impulse of hard necessity they had deputed me as their representative to appeal to the mother country, and in which they most affectionately and piously committed me to the guardianship and blessing of almighty God, and introduced me to the English public.

Many letters, both from clergy and laity, expressing prayers and blessings on my errand, met me on my arrival in New York, especially one from Dr. Ravenscroft, the Bishop of North Carolina, which bore the most gratifying testimony to the motives which led to the mission, and the great importance of the object in view. Under such circumstances, my constant and fervent prayer was, that I might be directed in the right way; and I embarked at New York for England. (To be continued.)


THE Gospel is a glorious Gospel, because it is the Gospel of the blessed God. There is glory in all the works of God, because they are his; for it is impossible that so great a workman should ever put his hand to an ignoble work. And therefore the prophet David useth his "glory" and his "handiwork" promiscuously for the same thing; "The heavens declare the glory of God, and the firmament sheweth his handiwork," to note that there is an evidence of glory in every thing which he puts his hand unto. And yet the prophet there sheweth that there is more glory in the "law" of his mouth than in the "works" of his hands. The Lord is better known by Sion, and his name is greater in Israel, than in all the world besides.

The more God doth communicate himself unto any of his works, the more glorious it is. Now there is nothing wherein God hath so much put himself, wherein he may be so fully known, communicated with,

• From Bishop Reynolds on Psalm cx.


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depended upon, and praised, as in bis Gospel. This was the fall of man, that it wanted the infinite and is a glass in which the blessed angels do see and unsearchable wisdom of God himself to find out a admire those unsearchable riches of his mercy to the remedy against it. Church, which they had not by their own observa- We must not, then, look upon God only in Mount tion found out from the immediate view of his glori- Sinai, in bis law; but we must acquaint ourselves ous presence. "In the creatures we have him a God with him in his Son; we must know him, and whom of power and wisdom, working all things in number, he hath sent, together; there is no fellowship with weight, and measure. In the law we have him a God the Father, except it be with the Son too. We may of vengeance and of recompense ; in the publication have the knowledge of his “hand,” that is, of his thereof threatening, and in the execution thereof works, and of his punishments, without Christ : but inflicting, wrath upon those that transgress it. But we cannot have the knowledge of his “bosom," that in the Gospel we have him a God of bounty and end- is, of his counsels, and of his compassions, nor the less compassion ; humbling himself that he might be knowledge of his image, that is, of his holiness, grace, merciful to his enemies, that he might himself bear and righteousness; nor the knowledge of his presence, the punishments of those injuries which had been that is, of his comforts here, and his glory hereafter, done unto himself, that he might beseech his own pri- but only in and by Christ. We may know God in the soners to be pardoned and reconciled again. In the world, for in the creation is manifest his “eternal creature he is a God above us ; in the law he is a power and Godhead.” But this is a barren and fruitGod against us; only in the Gospel he is Immanuel, less knowledge, which will not keep down unrighta God with us, a God like us, a God for us.

eousness; for the wise men of the world, “when they There 'is nothing doth declare God so much to be knew God, they glorified him not as God, but became God as his mercy in the Gospel. He is invisible in vain in their imaginations," and held that truth of him, himself; we cannot see him but in his Son. He is which was in the creation revealed, in unrighteousunapproachable in himself; we cannot come unto him We may know him in his law too; but this is but by the Son. Therefore, wlien he maketh himself a killing knowledge ; a knowledge which makes us known in his glory to Moses, he sendeth him not to flee from God, and hide ourselves out of his presence ; the creation, nor to Mount Sinai, but putteth him and therefore it is called “the ministration of death," into a rock (being a resemblance of Christ), and then 2 Cor. iii. 7. But to know the glory of God " in the maketh a, proclamation of the Gospel unto him. face of Jesus Christ,” is both a fruitful and a comfortMoses' prayer was, I beseech thee, shew me thy able knowledge; we know the pattern we must walk glory." How doth the Lord grant this prayer?

“I by, we know the life we must live by, we know the will make all my goodness to pass before thee" (Exod. treasure we must be supplied by, we know whom we xxxiii. 18, 19), and then revealeth himself unto him have believed, we know whom we may be bold with almost all by mercy. “ The Lord, the Lord God, in all straits and distresses; we know God in Christ merciful and gracious, long-suffering, and abundant full of love, full of compassion, full of ears to hear in goodness and truth, keeping mercy for thousands, full of eyes to watch over us, full of hands to fight forgiving iniquity, transgression, and sin ” (Ixod. for us, full of tongues to commune with us, full of xxxiv. 6, 7); to note unto us that the glory of God power to preserve us, full of grace to transform us, is in nothing so much revealed as in his goodness. full of fidelity to keep covenant with us, full of wisdom “Who is a God like unto thee, that pardoneth iniquity, to conduct us, full of redemption to save us, full of and passeth by the transgression of the remnant of glory to reward us. his people ?” (Mic. xii. 18.)

Besides, though the law be indeed from God, as from the author of it, so that in that respect there


RING." may seem to be no difference of excellency between that and the Gospel, yet, though God should not have The first blessing God gave to man was society, and revealed his law again unto Moses in the mount,

that society was a marriage; and that marriage was much of the law, and, by consequence, of God him and hallowed by a blessing. Marriage is the seminary

instituted in paradise, confederate by God himself, self, might have been discovered by human industry: of the Church, and daily brings forth sons and daugh, as we see by notable examples of the philosophers ters unto God. The first miracle that ever Jesus did and grave heathen. But the Gospel is such a mystery was to do honour to a wedding. Marriage was in as was for ever hidden from the reach and very sus

the world before sin, and in all ages of the world the picion of nature, and wholly of divine revelation.

greatest antidote against sin; and although sin hath

soured marriage, and stuck the man's head with cares, Eye hath not seen, nor ear heard, neither have en

and the woman's bed with sorrow in the production of tered into the hearts of men, the things which God children, yet these are but throes of life and glory: hath prepared for them that love him." The apostle and " she shall be saved in child-bearing, if she be speaketh of the mystery of the Gospel; noting that found in faith and righteousness.". Marriage is a it is above the observation, or learning, or compre

school and exercise of virtue ; and though it hath hension of nature, so inuch as to suspect it ; nay, the

cares, yet they are but instances of duty and exer.

cises of piety.. Here is the proper scene of piety natural inquiry of the angels themselves could never

and patience, of the duty of parents and the charity have discovered it; even unto them it is made known of relations; here kindness is spread abroad, and love by the Church (Eph. iii. 9, 10); that is, if it had not

is united and made firm as a centre. Marriage is the been for the Church's sake that God would reveal so

nursery of lieaven, and fills up the number of the elect,

and hath in it the labour of love, and the delicacies of glorious a mystery, the angels in heaven must have friendship, the blessing of society, and the union of been for ever ignorant of it. So extremely desperate | hands and hearts. Marriage hath in it more of safety


" This

than the single life; it hath more care, but less danger ; pure as light, sacred as a temple, lasting as the world; it is more merry, and more sad; it is fuller of sorrow, it contains in it all sweetness, and all society, and all and fuller of joys; it lies under more burdens, but is felicity, and all prudence, and all wisdom. For there supported by all the strengths of love and charity ; is nothing can please a man without love; and when and those burdens are delightful. Marriage is the a man dwells therein, then is his wife a fountain mother of the world, and preserves kingdoms, and sealed; and he can quench his thirst, and ease his filis cities, and churches, and heaven itself. Marriage cares, and lay his sorrow down upon her lap, and can is the symbolical and sacramental representment of retire home as to his sanctuary, and his gardens of the greatest mysteries of our religion. Christ de- sweetness and chaste refreshments. No man can tell scended from his Father's bosom, and contracted his but he that loves his children, how many delicious divinity with fresh and blood, and married our nature, accents make a man's heart dance in the pretty conand we became a Church, the spouse of the Bride- versation of those dear pledges; their childishness, groom, which he cleansed with his blood, and gave their stammering, their little angers, their innocence, her his Holy Spirit for a dowry, and heaven for a their imperfeciions, their necessities, are so many jointure, begetting children unto God by the Gospel. litele emanations of joy and comfort to him that deThis spouse he bath joined to bimself by an excellent lights in their persons and society. But he that loves charity; he feeds her at his own table, and lodges her not his wife and children feeds a lioness at home, and' nigh his own heart; provides for all her necessities, broods a nest of sorrows; and blessing itself cannot relieves her sorrows, determines her doubts, guides make him happy. So that all the commandments of her wanderings; be is become her head, and she as a God enjoining a man to love his wife, are nothing but signet upon his right hand. He first, indeed, was so many necessities and capacities of joy. She that is betrothed to the synagogue, and had many children loved is safe, and he that loves is joyful. by her ; but she forsook her love, and then he married Above all the instances of love, let the husband the Church of the Gentiles, and by her had a more preserve towards his wife an inviolable faith; for this numerous issue; and all the children dwell in the is the marriage-ring: it ties two hearts by an eternal same house, and are heirs of the same promises, en- band; this is the security of love, and preserves all titled to the same inheritance. Here is the eternal the mysteriousness like the secrets of a temple. Under conjunction - the indissoluble knot -- the exceeding this lock is deposited security of families, the union love of Christ — the obedience of the spouse — the of affections, the healer of accidental quarrels. This communicating of goods -- the uniting of interests — is a grace that is shut up and secured by all arts of the fruit of marriage-a celestial generation.

Heaven, and the defence of laws, the locks and bars is a great mystery.” This is the sacramental mystery of modesty, by honour and reputation, by fear and represented by the rite of marriage; so that marriage shame, by interest and high regards. is divine in its institution, sacred in its union, holy in Hitherto we have spoken of the duty of the man. the mystery, sacramental in its signification, honour- Now concerning the woman's duty. able in its appellation, religious in its employments. The first is obedience; which because it is no where “ Christ and his Church :" that begins all. And there enjoined that the man should exact of her, but often is great need it should be so; for they that enter into commanded her to pay, gives demonstration that it is the state of marriage cast a die of the greatest con- a voluntary cession that is required; such a cession tingency, and yet of the greatest interest in the world, as must be without coercion and violence on his part, next to the last throw for eternity. Life or death, but upon fair inducements, and reasonableness of the felicity or a lasting sorrow, are in the power of mar- thing, and out of love and honour on her part. When riage. Begin, therefore, with God. Christ is the God commands us to love hiin, he means we should president of marriage; and the Holy Ghost is the obey him. “ This is love, that ye keep my commandfountain of purity and chaste loves, and he joins the ments;" and, “If ye love me," said our Lord, “ keep hearts. Lei all such contracts, then, begin with re- my commandments.” Now as Christ is to the Church, ligious affections.

so is man to the wife ; and therefore obedience is the Let the husband and wife infinitely avoid a curious best instance of her love ; for it proclaims her sub-' distinction of mine and thine ; for this hath caused mission, her humility, her opinion of his wisdom, his all the laws, and all the suits, and all the wars in the pre-eminence in the family, the right of his privilege, world. Let them who have but one person have also and the injunction imposed by God upon her sex, that but one interest.

although “in sorrow she should bring forth children," As for the duty of the husband, he is commanded yet with love and choice she should obey.

to love his wife even as himself.” That is his duty, The next line of the woman's duty is compliance, and the measure of it too; which is so plain, that if which St. Peter calls “the hidden man of the heart, he understands how he treats himself, there needs the ornament of a meek and quiet spirit;" and to this nothing be added concerning his demeanour towards he opposes the outward and pompous ornament of the her, save only that we add the particulars, in which body. Indeed, the outward ornament is fit to take holy Scripture instances this general commandment: fools; but they are not worth the taking. But she “ Be not bitter against her." And this is the least that hath a wise husband must entice him to an eterindex and signification of love. A civil man is never nal dearness by the veil of modesty, and the grave bitter against a friend or stranger, much less to him robes of chastity, the ornament of meekness, and the that enters under his roof, and is received by the laws jewels of faith and charity; she must have no paint of hospitality. But a wife does all that, and more ; she but blushings, her brightness must be purity, and she quits all her interest for his love ; she gives him all must shine round about with sweetnesses and friendthat she can give; she is as much the same person as ship; so shall she be pleasant while she lives, and another can be the same, who is conjoined by love, and desired when she dies. mystery, and religion. They have the same fortune, the same family, the same children, the same religion, the same interest, the same flesh; and therefore this tie apostle urges, "No man hateth his own flesh, but . nourisheth and cherisheth it." And he certainly is strangely sacrilegious, and a violator of the rights of hospitality and sanctuary, who uses her rudely, who is Aed for protection, not only to his house, but also to his heart and bosom. The marital love is intinitely removed from all possibility of rudenesses; it is a thing


being an hundred years old shall be ac

cursed." CHRIST:

We think, then, it is evident the prophet a Sermon

intends to delineate some state of the world For the End of the Year,

parallel to that which preceded the fall; its By The Rev. EDMUND Lilley, M.A.

restoration to a primeval state of holiness

and rest, when "this wilderness shall beMinister of Pecklųum Chapel, Surrey.

come like Eden, and this desert like the garIsaian, Ixv. 20.

den of the Lord;" and that it is in accordance " For the child shall die an hundred years old ; but with that his metaphors are selected. Life the sinner being an hundred years old shall be ac

is made to resume its antediluvian extent cursed.”

the peaceful occupation of labour and tillage The whole book of Isaiah is so full of allu- answers to the employment of our first pasion to Jesus Christ, that in explaining rents' innocence; and the condition of the many of its predictions, we cannot fail to be inferior creatures, neither terrified at man, hurried forward to the Gospel-day, and to nor longer bent on each other's destruction, find everything resplendent with Gospel | beautifully corresponds to that pristine gentruth. The latter chapters, especially, seem tleness wherewith they traversed an unfallen to breathe with little else ; he, and he only, world, or waited the behests of its delegated appears their Alpha and Omega. Yet with lord. But of course these figures, borrowed out farther reference to the rest, we would from earth's primitive condition, are to be fix your attention on the latter portion of spiritually interpreted, and are designed to this, as intimating with peculiar beauty and delineate that moral renovation of mankind, expressiveness that holy and spiritual em- which the Gospel is both calculated and despire--as portraying that reign of righteous- tined to produce; and in consonance hereness and peace, when the doctrines of the with, we understand by the first portion of Saviour shall become the statute-law of every our text, not that childhood should be so land, and every heart a temple to his name. long in number of years, but in the measures It is scarcely requisite to add, we do not of goodness; that there should be, under that account the prophetic imagery as yet fully holy dispensation, so general a diffusion of realised, whatever tokens there may be of knowledge and saving truth, that youth should such day approaching ; nor, on the other be as conversant therein as before ever was hand, are we inclined to agree in the idea old age; that the Gospel-day should shine that it represents solely the kingdom of so brightly, that "every man shall know the glory : accord though it may with that, it is Lord, from the least even to the greatest;" only as the type agrees with its antetype ; and in this way " there shall be no more we believe, and hope that this globe shall thence an infant of days, nor an old man first be honoured by the manifestation of its that hath not filled his days." And he who splendours. To create a new heaven and a shall prove an exception; who, spared to new earth, though applicable, without doubt, old age, has never lived to God; who, veneto the pure and celestial and eternal habita- rable in years, but not of the full age in tions of the children of the resurrection, may, Christ; he, “the sinner being an hundred in its simpler intention, mean that change in years old, shall be accursed." All allusion, the economy of human things, effected by however, to this latter clause we defer for the establishment of Christianity, whereby the present, that we may extract from the the heavens and the earth became altered in former some important, and, we trust, by the their character relatively to man,-the hea- grace of God, profitable deductions. vens thenceforward his recognised home- We have admitted—would there were less the earth but the pathway to its glorious room for such admission !-that, in its strict rest.

intention, this prophecy is by no means accuThe other metaphors too, whatever pre- rately fulfilled in our own day; that in spite cisely they may mean (and it comes not of every advantage possessed by the higher, within our purpose to follow out the inquiry), and every effort made to bring about among certainly betoken that which is blended with the lower, ranks of society so desirable an things terrestrial; and chiefly the language era, it is yet very far from being generally of our text convinces is they cannot altoge- true, that spiritually “our sons grow up as ther have respect to celestial blessedness, the the young plants, and our daughters are as Jerusalem above : for while the state, where the polished corners of the temple.” We “there shall be no more death," is contra- cannot but confess, in sorrow of heart, that dicted by the assertion, “the child shall die in too many there is, instead of a maturity an hundred years old,” the idea of heaven is in godliness, a precociousness in indifference yet more so by the truth, " but the sinner and sin; and we blush, as the daily proofs

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present themselves, at the slow progress made towards this predicted blessedness of the Gospel-era. It is not, however, with the unrealised fact we need concern ourselves, but the principle the text comprises; it is enough that the tendency of Christ's religion is to such happy result, and that in due season it will be brought about. Our object now is, by instancing those exceptions to the general indifference, which we thankfully acknowledge do exist to some extent in our own day, to shew how our text is to be verified, and how sure an earnest we already have of that coming time, when "the Spirit shall be" more abundantly "poured upon us from on high;" when youth shall more generally be an age of godliness, and the morning of life be the dawning of heaven.

Now the principle of which we have spoken, as deducible from the expression," the child shall die an hundred years old," we find very appositely expressed in the apocryphal book of Wisdom. 66 Honourable age," it says, "is not that which standeth in length of time, nor is measured by number of years; but wisdom is the gray hair unto men, and an unspotted life is old age;" or, to evangelise such language: to have attained to a saving knowledge in Christ Jesus, is to have arrived at a full age; and for a child or youth to die at this, is as though he died "old, and well stricken in years." The word "child," however (for we may not pass over an important truth), certainly includes, if in strictness it denote not, a state too tender and too young for such practical growth in holiness; and is, or is not, the prediction to fail as applied to such? We "trow not." O, is it not, brethren, one of the peculiar features of the Gospel, and one well worthy to have been glanced at by the enraptured prophet, that even the least may be made partaker of the blood of no the covenant; that to childhood and infancy To may be given in Christ the requisite fitness 9.11 for his kingdom above? Is it not one of the most comforting doctrines of our faith to know that the tender babe, which scarcely yet can recognise its fond parents' smile; or the child, which just can answer their endearing words, if plucked from their bosom by the hand of the destroyer, is, through the Divine appointment and blessing, only transplanted to bloom as an unwithering floweret of the Redeemer's crown? We would not insinuate that the infant under the Jewish dispensation,-no, nor of the gentile, or present pagan, world, may not in a degree be a sharer in the same; if they be, it must also 1. be through the redemption which is in Christ; for only through that, "where sin abounded grace did much more abound:" but of neither one nor the other is there the same assurance,

nor was there to the parent the same hope. It is of those who have by baptism "been engrafted into his Church," and undergone "the mystical washing away of sin," that the promise is sure to and we can unhesitatingly, because on scriptural warrant, affirm, they are saved in Jesus Christ, if, in the words of our Church, "they die before they commit actual sin."

Without further digressing, therefore, to substantiate this truth, we base on it the question, Whether to have thus, by a Divine and mystical process, conveyed to them all that is requisite for their existing condition, the meetness for admission into the Church triumphant, is not to have attained that age in Jesus which shall fit them to be ranged as lesser stars in the immaterial firmament; and whether thus dying is not, as respects all that is most important to man, equivalent to their dying an hundred years old? And when, therefore, we think of the saddened parent, weeping at the death-bed of such little one, or bending in anguish over its coffin, we feel considerations like this should turn that " sorrow into joy;" yea, though it were the last over which the mother's aching heart had yearned, and thenceforth she must be" written childless;" O, as we tell her that babe is blessed; that God hath "taken it away from the evil to come;" that "she may go to it, though it cannot return to her," she must, if she be spiritual, if she be Christian, find grief's deep throbbings gradually stilled; and while the tearful eye is lifted up resignedly to heaven, faith, triumphant over nature, shall meekly say, "The Lord gave, and the Lord hath taken away; blessed be the name of the Lord!"

But although we have considered this as included in the bearing of our text, it is in a later period, of what may be termed childhood, we seek the fuller application. We take it as representing youth in its general acceptation; but, of course, that youth which is hallowed by holiness, the youth of immortality as well as of time. Some we believe there are among us, whose attainments and exercise in spiritual things may well entitle them to our warmest commendation; and, truly, we know no moral picture more lovely than that of early piety, which, like the tree planted by "the rivers of God," is blossoming for heaven, and gives promise of " bringing forth his fruit in his season." Even where it is yet in its tenderest budding, we hail with joy the happy presage; but where it is already putting itself forth in the solemn duties of its calling; where every future hope is considered only by the light of God's favour, and the meetness for heaven, whenever the time may come, is made the paramount object, O,

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