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ed these words: "And as I have always lived the poor unworthy pensioner of the infinite bounty of my Lord God and Saviour Jesus Christ, so I do hereby declare, that all my present peace, and my future hope of glory, either in whole or in part, depend wholly, fully and finally, upon his alone merits; committing my soul into his arms unreservedly, as a subject of his sole mercy to all eternity."

When the blood vessel broke, which was the commencement of her illness in November, she said to a friend, on being asked how she did, "I am well. All is well forever. I see, wherever I turn my eyes, whether I live or die, nothing but victory." She has lately with great emphasis repeated often, "The coming of the Lord draweth nigh. O my friend, the coming of the Lord draweth nigh!"-adding, "The thought fills my soul with joy unspeakable; whether I shall see his glory more abundantly appear, or whether it be an intimation of my own departure to Him."

At another time, "All the little ruffles and difficulties which surround me, and all the pains I am exercised with in this poor body, through mercy affect not the settled peace and joy of my soul."

A day or two before her last illness, just as she had come from her room to her elbow-chair, she broke out in these remarkable words:

"The Lord hath been present with my spirit this morning in a remarkable manner. What he means to convey to my mind, I know not. It may be, my approaching departure. My soul

is filled with glory. I am as in the element of heaven itself." They who knew how constantly her conversation was in heaven, will conclude, that those who were around her, might fill volumes, instead of pages, with her energetic expressions. But she has forbidden it, and the publication of her papers and correspondence.

Weakened by complicated disorders, and enfeebled by age; when about a week preceding her departure, she was confined on the bed of languishing, it could not but afford surprise to all around her, that the vigour of her mind was as unabated, and her intellects as clear, as in any period of her life. The same earnest concern for the work of God, and the advancement of the kingdom of his dear Son, abroad and at home, occupied all her thoughts. Anxious that an attempt to send the gospel to Otaheite in the South Seas, should succeed, to a friend engaged in that labour of love, who was sitting by her bedside, she began to express her earnest desire that it might be accomplished. He with difficulty prevailed on her to drop the subject, lest talking earnestly might interrupt the rest which was desireable for her, assuring her that every means would be pursued to effect so desirable an event. "And tomorrow," said he, " 'your ladyship shall hear what can be done." And when, next day, difficulties were raised, and the two persons who had engaged to go as missionaries, demurred, unless they could be ordained in the Established Church, which was refused them; she said, on being informed of it, "We shall

find others, I doubt not :" and gave immediate orders to her secretary to write a note to the person engaged in the pursuit, to assure him of her affectionate regard, and to express her love and honour for his zeal and faithfulness. So warmly was her heart interested in this work to her very last moments.

About an hour only before her death, she said to a female friend, who with assiduous attention for many nights and days never quitted the room, "Is Charles's letter come?" (she had sent for him to supply her chapel in Spa Fields, when Mr. Jones of Langan returned home.) On being answered it is, she said, "It must be opened, to see if he comes." When her friend said, "I will go and open it;" she added, "To know if he comes, that is the point." So anxiously were the cares of her work impressed upon her dying heart and often she added, when speaking of the people in her connexion as her children, "I feel for their souls."

. During the whole of her illness, her pains never made her impatient; but she seemed more concerned about those who at tended her, than about herself. She said tenderly to Lady A. E. and Miss S. A. whose long, faithful, and tender attachment to ber is well known, "I fear I shall be the death of you both," (alluding to their constant watching with her); "it will be but a few days more." She appeared, during the tedious nights and days of pain and sickness, engaged in prayer, and animated with thankfulness for the unutterable mercies which she had experienced, saying, "I am en

circled in the arms of love and mercy." And, at another time, "I long to be at home: 0, i long to be at home." A little before she died, she said repeatedly, "I shall go to my God and Father this night :" and shortly after, " Can he forget to be gracious? Is there any end of his loving-kindness?"

Dr. Lettsome had visited her between four and five; shortly after her strength failed, and she appeared departing. Alarmed, they summoned up a friend who was waiting anxiously below. He took her hand; it was bedewed with sweat: he applied his fingers to the pulse-it had ceased to beat-and that instant she breathed her last sigh as he leaned over her, and fell asleep in Jesus, June 17, 1791, in the 84th year of her age.

The next day, Dr. Lettsome wrote the following letter to Lady A. E. which speaks the worthy sentiments of his own heart, and the satisfaction which so noble an example afforded him :

"Dear Lady A. E.-I deeply sympathize with thee and all the family in Christ, in the removal of that evangelic woman so lately among us, the Countess of Huntingdon. Your souls were so united, and your affections so endeared together, that I cannot but feel in a particular manner on thy account, lest the mournful state of thy mind may undermine thy constitution, and endanger a life spent in mitigating the painful sufferings of body of our deceased friend while living. Her advanced age and debilitated frame, had long prepared my mind for an event which has at length deprived the world of its brightest ornament. How often

have we, when sitting by her sick bed, witnessed the faithful composure with which she has viewed this awful change! Not with the fearful prospect of doubt; not with the dreadful apprehension of the judgment of an offended Creator. Hers was all peace within, a tranquillity and cheerfulness which conscious acceptance alone could convey. How often have we seen her, elevated above the earth and earthly things, uttering this language: "My work is done, I have noth ing to do but to go to my heavenly Father." Let us, therefore, under a firm conviction of her felicity, endeavour to follow her, as she followed her Redeemer. Let us be thankful that she was preserved to ad

vanced age with the perfect ex◄ ercise of her mental faculties; and that under long and painful days and nights of sickness she never repined, but appeared con stantly animated in prayer and thankfulness for the unutterable mercies she experienced. When I look back upon the last years of my attendance, and connect with it the multitudes of others whom my profession' has introduced me to, I feel consolation in acknowledging, that of all the daughters of afliction, she exhibited the greatest degree of Christian composure that ever I witnessed; and that submission to divine allotment, however severe and painful, which nothing but divine aid could inspire."

THOUGHTS ON

Religious Communications.

JUSTIFICATION.

THE term justification is not properly used, but in relation to a person, against whom some crime is alleged. A person is accused of a particular action. By proving either, that he did not perform the action, or, that the action was no crime, he justifies himself; and whenever this is proved to the satisfaction of the judge, he pronounces justification on the accused person. As it respects human tribunals, there is a difference between justification and pardon. When the judge justifies, or pronounceth the justification of an accused person, he declares, either that the latter never did Vol. III. No. 2,

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the action, or, if he did, that the action was no crime. In civil society, he, who is justified, can. not be pardoned, and he, who is pardoned, cannot be justified. But as it respects punishment, pardon and justification are the same even in human courts. He, who is pardoned, and he, who is justified, are equally sure of not being punished.

It is evident, then, that the difference between justification as used by civilians, and justification as used in the Bible, has relation to what is past, and not to what is future. It respects their past characters, and not their future destiny. A person justified in either case can re ceive no punishment from the law.

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In a religious view, justification can have no other meaning than pardon. No sinner on earth can prove, that he is not guilty; nor can the righteous Judge pronounce, that the sinner is not guilty.

When it is said of Christ, that he justifieth the ungodly, it cannot be meant, that he pronounceth the ungodly innocent. That would be a contradiction; it would be the same as to declare, that the ungodly are not ungodly. The meaning must be, that on condition of faith, he absolveth from punishment, those, who have, by ungodliness, broken the law.

Redeemed saints, as they were once sinners, will always know and remember, that they were such. Without remembering this, they cannot repeat the glorious song of heaven, He hath washed us from our sins in his own blood. It is still more clearly impossible, that God should forget what was once the character of those, who are redeemed. Still, their sins shall never be brought against them, by way of punishment or reproach. No one shall, in this sense, lay any thing to the charge of God's elect. He, who is justified, at whatever time he dies, shall receive no condemnation.

That pardon and justification are the same, appears from the language of scripture. Paul, in the fourth chapter of his epistle to the Romans, treats particularly of justification, and he represents it to be the same thing as to have iniquities forgiven and sins covered.

than pardon. Pardon, they justly observe, does nothing more" than secure the sinner from punishment. It does not imply any reward; but justification, as used in the gospel, they suppose, means something more than freedom from punishment, even a positive reward.

This distinction is humbly conceived to be without foundation.

It is true, indeed, that every justified person is, according to the plan of grace revealed in the gospel, entitled to a glorious reward; and the same is true of every pardoned person. But still neither pardon nor justification, in itself considered, implies this. Pardon places a man just where he was before he sinned, and justification does no more. If, when pardoned, or justified, he receive a reward, it is owing to that merciful constitution, under which he is placed, and to the benefits of which, he, by pardon or justification, obtains access, or is restored.

A master, we will suppose, hires two servants. To one, on condition of good behaviour, he agrees to give food and raiment for a year: to another, on the same condition, he agrees to give, for the same time, not only food and raiment, but a sum of money. Both, after a few months, are accused of misdemeanor. They are both tried, and both are justified. But whether they shall be rewarded, is not implied in their justification, in itself considered, but depends on the previous agreement subsisting between them and their master, to the benefits of which, they are hereby restored.

It is the opinion of some eminent divines, that justification has a more extensive influence. It is essential to Christian jus

tification, that the person, who is the subject of it, should be completely freed from the condemnation of sin. His sins shall not be matter of punishment at the great day. Besides this, God will graciously bestow, on every such person, an everlasting reward. In fine, we can fully subscribe to the spirit and meaning of the venerable assembly of divines, that "justification is an act of God's free grace, wherein he pardoneth all our sins." The consequence of which pardon must be, that we receive no punishment, and, of course, cannot be treated as guilty; but shall be accepted, i. e. treated, as if righteous in his sight; and thro' free mercy, all righteous persons will be rewarded.

LEIGHTON.

ON CHRISTIAN ZEAL.

(Continued from p. 12, & concluded.)

WE have already offered some thoughts on the nature and distinguishing properties of Christian zeal, viewed both in a personal and more general sense. A few remarks will now be added, tending to illustrate its importance and obligations,

First. We must be zealous Christians, or we are neither consistent nor real Christians. The very profession of Christianity is a profession that our hearts are devoted to God, and engaged in his cause; that with vigorous and ardent affection, we have embraced the divine glory, the interests of truth and holiness, and the immortal good of our fellow-creatures, as our object. Now with what consistency can we make

such a profession, if, on these all interesting subjects, our souls are habitually languid and indiffer ent? if the strength and fervour of our affections are prostituted to objects infinitely inferior; to the pursuits of the world; to the sordid gratifications of sense and sin? Is not the God whom we profess to serve, the source, the sum, and the perfection of all moral beauty and excellence?: Let our thoughts and our imaginations take their widest range, and soar their highest flight, in order to select and combine whatever is calculated to excite our best and strongest affections; and will not a single ray of the character of JEHOVAH infinitely surpass, and totally. eclipse the whole? Is such a Being as this to be treated with coldness and indifference? Or ought our whole souls to be absorbed in the contemplation, love. and praise of his transcendent excellencies? But let us consider," for a moment, a subject still more calculated, if possible, to home to our bosoms. Let us meditate on the unpar alleled benevolence and com-. passion of the REDEEMER. "Should we suppose," says one," "all the love of all the men that ever were, or shall be on this. earth, and all the love of the angels in heaven, united in one heart, it would be but a cold heart, to that which was pierced with the soldier's spear.' "And let it be remembered that this love, thus intense and matchless, is the love of a GoD to a creature. It is the love of INFINITE PURITY to a creature most polluted and

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*See MACLAURIN'S Sermon on glorying in the cross of Christ.

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