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people of France. Long may those friendly feelings continue. The time has arrived when the sea, which some have said divides, may be said to unite them. Let me here cite the words of a man whom some have deemed an enemy of France, I mean Mr. Pitt, and I will just quote from his speech on the commercial treaty of 1787. Mr. Pitt said, I strenuously deny the doctrine that France can be the natural enemy of England. My own mind revolts at the idea as monstrous and impossible. To suppose that one nation is necessarily the enemy of another is weak and childish. It is neither founded on the historical experience of nations nor in the natural condition of man. Indeed, it implies the existence of diabolical malignity in the heart of him who can conceive so horrid an imagination.' How much is it to be regretted that those generous sentiments, so well expressed by the premier of England in 1787, were not preserved the uppermost in his mind during his future ministerial career; how lamentable is it that the Mr. Pitt of 1793 was not the same Mr. Pitt as in 1787. There is, I think, no doubt that had this able statesman brought his exalted genius to bear on the best means of preserving peace by discreet diplomacy with France and other nations, instead of determining to subdue democracy by the sword, and to restore royalty, however odious to the French people, and at whatever cost of wealth and of blood, the name of Pitt would then have been handed down to the latest posterity with veneration and esteem. Unquestionably those were trying times, and the simultaneous development of infidelity and republicanism was terrific in the extreme; and admitting, too, that it is more easy to detect errors in past conduct than to foresee the result of the adoption of any given line of policy, yet with every allowance which the warmest admirers of Pitt can justly claim for him, both he and his sovereign tarnished the honours of a long and prosperous reign, by a strange perversity, which was discoverable by all the thoughtful calculators of those times, both

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in the king and his minister, as well as in many otherwise illustrious men of that day; and the perversity was a detestable fondness for war. time rolls on, men will see these things more clearly; as the latter days draw nigh, they will consider it more perfectly; at eventide, when there is light, men and things will appear in their true colours."

After what I have written on the peace question, and in prospect of what I may write in future, the reader may consider himself entitled to know what are my own impressions both of the movement and of the men concerned in it. Lest I should never have another opportunity, I will close this paper with a few brief observations on these points. The present movement as a whole, and the Paris Congress in particular, I regard as one link in the great chain of events to bring about the final happiness of the human race. There is no question that the dissemination of Christianity is substantially the dissemination of permanent and universal peace. Christianity in full plenitude is incompatible with war. It will not be denied, that many of the most eminent christians have, under all conceivable circumstances, refused to fight. And yet, I think, it would be illiberal to maintain the impossibility of a military man. being a Christian. And again, it is equally admissible, that a man may deprecate war, and yet so far from being eminent for Christianity, he may be no Christian at all. Love of the world, sordid selfishness, and aversion to war may certainly dwell together in the same heart without combustion. Worldly-minded christians opposed to war, and condemning its practice, is nothing more than Satan correcting sin. Covetous men, however opposed to war in sentiment, are themselves, equally at least with the ambitious, the very parents and promoters of war. Search the passion of self-love to the bottom, and it will be found that fear, cowardice alone, deters worldly men from fighting. Warriors are not always the worst of men. Some, by fraud, and craft, and cunning,

embroil others in sanguinary conflicts, who would otherwise have lived in amity and concord. I would rather fall into the hands of some men of war, than be placed at the mercy of many others who stand forth as advocates of peace. Some men of reputed peaceful temper are in reality the authors and the instigators of strife and contention; and yet they are so prudent, so wise and cautious-as not only to live in seeming peace themselves, but even to elude suspicion. By the practice of sly, cunning, selfish craft, they are capable of inflaming the passions and stinging men of higher and of more honesty to fury and madness, while they themselves wear all the exterior placidity of humble-minded christians. A leaven of this deadly poison is in the world; a portion of it is in the Church; and highly as I prize the peace movement, I conceive it possible that some of these Cretian-like "slow bellies" may be numbered in the Peace Society itself. Nor am I certain that every one who takes part in this movement is fully persuaded that christian principle must be the basis on which alone the temple of peace can be erected. Many of our Continental brethren are, I fear, expecting too much from mere human polity-from wise legislation-from the prevalence of what they term sound philoso

phical principles, but which sound principles do not include "the peace of God which passeth understanding," and which, therefore, will not "keep the heart and mind in the love of God;" how then in the love of man? And where there is no love there can be no peace. Others among us, I fear, can only conceive of entire peace and concord among men in connection with the universal acceptance of our own favourite schemes, and forms, and ceremonies. This I have noticed before, and I advert to it again, and it may furnish matter for future observations, because it is an important consideration in this question of permanent and universal peace. My own view at present is, that we must eventually surrender many of our peculiarities, and meet each other on the ground of mutual toleration, and perhaps the sooner we do this and the better. But even this is a subject on which every man must be fully persuaded in his own mind. No concession can be required, none can be made at the risk of sacrificing a good conscience. Let every man, therefore, carefully examine whether his conscience has been so well disciplined in the school of Christ, that it may be safely trusted; for if the light which is in thee be darkness, how great is that darkness!

PRAYER ANSWERED AND INTEGRITY REWARDED.

W. Gresided a few years since in a city in the south of Ireland, and his wages as a working tradesman enabled him to afford to his family those comforts which were suitable to his humble station in life. Having joined the Methodist Society, he became a diligent attendant on those useful ordinances which abound amongst them; and by his uniform and upright conduct, he evinced that he enjoyed the power of religion, and in every respect gave full evidence that he was an humble, unassuming follower of his Saviour. But as the Christian in all ages has, like other men, been subject to many of those temporal calamities which are the common lot both of the right

eous and the wicked, so it pleased that gracious Being who sometimes, for their profit, shakes the rod of chastisement over his dearest children, to visit this his servant with severe trials. Depression in trade having deprived him of his usual means of support, he was brought to such a state of poverty, that one morning he had not the means of giving to the dear objects of his affections their usual scanty meal. Agonized as his feeling must have been on so trying an occasion, he did not give up his confidence in his God; he did not, in despair, abandon his usual morning devotion; but, surrounded by his little family, he poured his afflicted soul into the bosom of his

merciful Father, who with more than parental attention watches over all nature, who giveth the wild beast of the forest his food, and clothes the lily in its sequestered vale: he knew that he had a High Priest who is touched with the feeling of our infirmities, who was tempted in all points like unto us (sin only excepted), and who knows how to succour them that are tempted. He believed his gracious promise, "Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me." And according to his faith, it was done unto him.

After prayer he went forth; and passing along the street, a bit of paper attracted his notice on the pavement: he picked it up, and it proved to be a Bank of Ireland note for one hundred pounds. He returned to inform his wife of this remarkable occurrence: and now his faith and sincerity were tried in another way. He might have_reasoned thus, "I called on the Lord in my distress, and he seems in this extraordinary way to have sent me relief; and have I not liberty to supply the wants of my starving family from what appears to have been so providentially sent to me?"

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was enabled by Divine grace a few moments before to say, in the midst of his distress, "Though the Lord slay me, yet I will trust in him:" and now, when assailed by this fresh temptation, he could exclaim with the same blessed sufferer, "I will not remove mine integrity from me. My heart shall not reproach me as long as I live."

He walked forth again, determined as soon as the town-crier should declare the name of the person who

AN ILLUSTRATION OF MATT. xiii. 44. -As a party of gentlemen were exploring the interior of New Holland, they observed something at a distance resembling accumulations of moss upon rocks; but upon a nearer approach they found it to be oxide, or rust of copper. Overjoyed with their discovery, they immediately proceeded to the Land Office of Adelaide, and at once purchased the sections of land containing the valuable treasure. By the latest accounts

had lost the property, to restore it to the right owner. In the course of the day he was informed that it had been dropped by a respectable merchant, who promised a reward of ten pounds to the finder. Accompanied by his class leader, he waited on the gentleman, who, struck with admiration of the poor man's honesty, not only paid him the reward; but offered him five pounds more. This, however, Mr. G. modestly declined, saying that he had been already amply compensated. The generous merchant, however, declared, that if he did not accept it, he would give it to a charitable institution in his name; nor did his kindness cease till he provided him with means for the permanent support of his family.

This is a fresh instance of those triumphs of Divine grace which prove that there is a real substance in religion, which inspires the soul of its possessor with unshaken confidence in God, and influences all his actions. They also prove that there is a God who judgeth in the earth, -a God who heareth prayer, and who will either deliver his servants out of their afflictions, or, if it seems best to sovereign wisdom that they should continue to suffer, will make all these trials ultimately work together for their everlasting good. In the present instance, the Lord answered the prayer of his servant by affording him immediate relief, and he rewarded his integrity by making a permanent provision for his family. How truly may we say, with the psalmist, "The salvation of the righteous is of the Lord; he is their strength in the time of trouble."

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AN ENCOURAGING CIRCUMSTANCE.

Being appointed a short time ago to preach at Brockton, a small village near Stafford, I attended my appointment. For many years we have held preaching there in a house, and good, we have reason to believe, has been done through our labours. On reaching the place for preaching, I found two individuals, a man and his wife from the country, visiting. It seems that they had both been enemies to the Gospel of our Lord Jesus Christ, and had often persecuted our friends for their kindness in opening their house for the proclamation of that Gospel. They were both invited to remain and engage with us in the worship of God. Through the urgency of the invitation the woman consented to stay, but the man left the house, assigning as a reason, that he wished to see some friends residing in the village. The subject of my discourse was from Solomon's Song: "This is my beloved, this is my friend, O daughter of Jerusalem." I endeavoured to set forth the character of Christ as a friend, and the advantages resulting from friendship with him; urging at the same time the duty of affection for Christ, on the part of his people. The word was attended with the power of the Holy Ghost; it went to the heart of this woman, and made a deep impression upon her.

At the close of the service she expressed the pleasure she had enjoyed therein, and her willingness to unite with us again, the next opportunity. I left her, and have never seen her since; nor did I hear anything of her until, a few days ago, I was informed that she had been taken suddenly ill and died. In her affliction, which was short, she was deeply penitent in her mind, and anxiously sought for mercy; and often referred to the sermon she

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heard preached on the occasion specified, expressing her belief that it was instrumental in the hands of God of bringing her to a knowledge of the truth, and much desired to see the feeble servant by whom it was delivered. The clergyman of the parish visited her, but while feeling obliged for his visits, her mind seemed to be fixed on the man whom she had heard preach, and, as she said, she would give anything if she could but have an interview with him before she died. She did die, but it was not before she had sought and found mercy through Christ, was enabled to rejoice in his forgiving love, and to leave a testimony behind her that she had gone to a better world.

In this little incident we may see how wonderful are the ways of the Divine Being. Up to this time she had lived in open rebellion against God, but in a moment he arrested her by the power of his Spirit, and brought her to conviction and sorrow for sin. How important to be earnest and faithful in the discharge of our ministerial duties, seeing that life is so uncertain, and in a moment both preacher and people may be called away from the things of earth to give an account of their stewardship at the bar of God! And what an encouragement is here given to perseverance in the work of the Lord! We do not labour in vain. This may not be a solitary case. And if we do not see the fruit of our labours on earth, we cannot tell but what many of whom we have no knowledge will be stars in the crown of our rejoicing in the last great day. "Cast thy bread upon the waters, for thou shalt find it after many days." 'Sow, and thou shalt reap." Stafford.

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like manner, the Christian is not ruined by living in the world, which he must needs do whilst he remains in the body; but by the world living in him.-Mrs. Ames.

CALVARY CALMING THE CONSCIENCE.

Man surveys the magnitudes and the glories of creation, and much of the fair and lovely are seen in them; but the volcano, the earthquake, the storm, the pestilence, awakens his fears and unsettles his confidence. He "hears the law" of God, and listens to its sanctions, and admits that it is just and good; but what mean the thunderings, and lightnings, and voices whence it proceeds? He hastens to the hill of Calvary, and there his fears are quelled, and there his hopes arise, and there his joys abound, and there every pang, and every prayer, and

every look, and every sigh of the Man of Sorrows convince, more than satisfy, him that God is love. From Calvary's summit, no thunderings, no lightnings, no voice proceed. The sympathy creation feels in the scene is too deep for thunder to express, too wide for lightning to be its messenger. Creation feels in dumb amazement. The sun shines not; the earth reels and staggers, but there is no speech, no language, no voice heard. Creation feels-feels from its very core to its widest extremities, that GoD is Love.— Smith's Sacred Biography.

PRAYER IN DEATH.

A Christian should die praying. Other men die in different ways, according to their character and temper. Julius Cæsar died adjusting his robes, that he might fall gracefully. Augustus died in a compliment to Livia his wife; Tiberius in dissimulation; Vespasian in a jest. The infidel Hume died with pitiful jokes about Charon and his boat; Rousseau, with language of presumptuous boasting; Voltaire with mingled imprecations and supplications; Paine with shrieks of agonizing remorse. Multitudes die with sullenness, some with blasphemies faltering on their tongue. But, brethren, the humble Christian would die praying. Well says the poet :

"Prayer is the Christian's vital breath, The Christian's native air; His watchword at the gates of death, He enters heaven with prayer." "Lord Jesus, receive my spirit!" This is the prayer of faith, recommending the immortal spirit to the

CHRIST ALONE.-Where can we find a name so holy as that we may surrender our whole souls to it, before which obedience, reverence without measure, intense humility, and most unreserved adoration may all be duly rendered? This ought to be the inquiry of our whole natureintellectual and moral no less than

covenant care of Jesus. The spirit does not die with the body. None but God, who gave it, can take away the soul's existence, and he has declared that he never will. Would that bad men would think on that You cannot get rid of your soul's existence; you cannot cease to be; you may wish it, though the wish is monstrous and unnatural. But there is no annihilation for any soul of man. Oh, come to our Saviour! give him your guilty soul, to be justified through his atonement, washed in his blood, regenerated by his Spirit. Make to him now that surrender of your soul for which he calls. Renew this happy self-dictation every day, very specially every Sabbath, and most solemnly from time to time at the Lord's supper. And then, when you come to die, it will only be to do once more what you have so often done in former days-again to commend your soul very humbly, believingly, and affectionately, into the faithful care of Jesus Christ.

religious and the answer to it should in like manner express the rule of our personal conduct, and be the centre of all our moral and religious convictions. One name there is, and one alone-one alone in heaven and on earth; not truth, not justice, not benevolence-but Christ!

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