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C. A.-That which I have just stated, pertains to the subject. The Carnal or fleshly nature has to be destroyed. As far as retributive justice is concerned, it is judged and destroyed already. Therefore the "Our old man [the fleshly nature] is Scripture says crucified with Christ that the body of sin might be destroyed, [i.e., that sin in us might be destroyed bodily] that henceforth we should not serve sin. For he that is dead is freed from sin." (Rom. vi. 6-7.) Thus, God has wrought deliverance for us. Therefore we are called upon to appropriate, by faith, the power of it. So it is added, "Likewise reckon ye also yourselves to be dead indeed unto sin." (Rom. vi. 11.)

C. E.-I can understand and agree to it if the subject be active sin.

C. A.-And if the Carnal Mind, which is enmity against God, is permitted to be in activity, what is

that but sin?

C. E. That seems so, indeed.

C. A.-Now, unless you conform yourself to the condition in which God has placed you through the death of Jesus Christ, unless you mortify your fleshly will and desires, and so follow up in detail the great victory of the cross, you will have to learn in another way what destruction is.

Č. E. That is the alternative I want to be enlightened about.

C. A.-I can only indicate this in a spiritual way. We are not under law; therefore the Word of God does not now apportion his dealings after the legal spirit, which accorded acertain penalty in proportion to the transgression.-I shall quote two or three Scriptures and leave you to ponder them. "If ye live "after the flesh ye shall die: but if ye through the Spirit "do mortify the deeds of the body ye shall live." | (Rom. viii. 13.)

C. E.-Is it not the believer and the unconverted in contrast here?

C. A.-No. It is the portion of Christian experience in the body, down here; either practical life, or practical death. I pray you to study the context carefully. Next I refer you to that word which, let me remind you, is addressed to Christians only. "Every man's "work shall be made manifest; for the day shall de"clare it, because it shall be revealed by fire; and "the fire shall try every man's work of what sort it is. "If any man's work abide which he hath built thereon, "he shall receive a reward. If any man's work shall "be burned, he shall suffer loss: but he himself shall "be saved; yet so as by fire. (1 Cor. iii. 13-15.) C. E.-I thought this referred only to the work of the ministry.

C. A.-I am convinced it takes up the whole Christian life from the time you realised faith in the Lord Jesus. Let me add to the foregoing, the solemn Word in the 11th chap. of the same epistle

"If we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world," (1 Cor, xi. 31-32.)

Lastly, I invite you to consider Our Lord's address to the Church of the Laodiceans and weigh especially the following

"I know thy works, that thou art neither cold nor hot: I would that thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. As many as I love, I rebuke and chasten: be zealous, if any man hear my voice, and open the door, I will come in to therefore, and repent. Behold, I stand at the door, and knock: him, and will sup with him, and he with me." (Rev. iii, 15-20.)

THE BOOK OF COMMON PRAYER.

TO BELIEVERS IN THE ESTABLISHMENT.

Beloved,-We have nothing special to remark as to the few sentences which follow the "Creed," except the prayer, "Take not thy Holy Spirit from us." To you that believe in the Lord Jesus Christ, God has already given you assurance that you are "sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the pur chased possession." (Eph. i. 13, 14.) The Lord Jesus has purchased you with his own precious blood, and God has put the seal of His Holy Spirit upon the purchase until the purchaser shall visibly take possession. Thus your prayer is one of supererogation.

But how can the unbelievers, with whom you are associated, pray with you? Can the Holy Spirit of God abide with them? He is the Holy Ghost, and they hate holiness! they hate holiness! "What fellowship hath righteousness with unrighteousness," &c. (See 2 Cor. vi. 14-18.)

We have little to say about the "Collect for Peace," except that if the priest who utters it be an unbe liever, as is often the case, it is an awful thing for him to say, "We, surely trusting in thy defence,"

&c.

We pass over the third collect, and the prayers on behalf of Royalty. It is right to pray for the Sovereign and all in authority;(see 1 Tim. ii. 2.) Yet we cannot help questioning the value of the forms provided, seeing that in former times they have been used with reference to the most profane and licentious, equally with the devout and virtuous.

As to the prayer for the clergy and people-beyond the fact that it concludes with a petition for God's blessing, we think it would be impossible to define what desire is intended to be expressed by it.

The next form, called " a prayer of St. Chrysostom," contains a mis-statement of most serious consequence. God has not promised "that when two or three are gathered together in his name, he will grant their requests." What our Lord Jesus Christ has said to his followers is

"I say unto you [speaking to disciples only] that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name [the name of Jesus Christ] there am I in the midst of them." (Matt. xviii. 19, 20.)

All depends upon the two or three being gathered in faith, in the name of Jesus, and in the assurance of His presence. To make the passage apply in any way to a miscellaneous congregation of unconverted

as well as converted persons, and to drag it in at the end of "common supplications," is a flagrant perversion of truth. Then as to the quotation which follows (from 2 Cor. xiii.)-How can "the grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be evermore," with the unbelieving? The words in Scripture are addressed to believers only.

This constantly-manifested effort to sweep away the broad distinction, made by God, between the children of wrath, and those who are his own dear children through faith in Jesus Christ, is the awful sin common to Anglicism and Popery.

We turn now to the "Creed of St. Athanasius," repeated on special occasions as part of the Morning Service. It is headed, "Quicunque Vult"-being the first phrase of the composition, expressed in Latin. Let us look at this a little in detail.

does not present himself to us for worship anywhere in the New Testament. According to the rich grace of God, He has given his Holy Spirit to INDWELL believers, during this dispensation. Wonderful to say, He is with us IN FELLOWSHIP. He teaches us to know God as our Father, and Jesus Christ, the Son of God, as our Lord. "No man calleth Jesus Christ Lord but by the Holy Ghost." By the leading of the Holy Ghost, christians become worshippers of the Father and the Son. Of course, it is a profoundly solemn truth, that we christians have thus God with us always. But we ought to apprehend it and rejoice in it. We are they "which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." (Phil. iii. 3.)

"Whosoever will be saved, before all things it is necessary "that he hold the Catholic faith. Which faith, except every "one do keep whole and undefiled, without doubt he shall "perish everlastingly. And the Catholic faith is this: That "we worship one God in Trinity, and Trinity in Unity; "neither confounding the persons, nor dividing the sub-known in the Scriptures, and now indwells the fol

"stance."

Beloved,-Who was Saint Athanasius that you should permit his "great swelling words of vanity" (2 Pet. ii. 18) to be imposed upon you? There is no such thing as a catholic faith. How can you keep a catholic faith whole and undefiled? Where is the possibility of defiling faith? The true faith of a christian has brought him into everlasting life. He can neither defile it nor perish everlastingly. But this spurious catholic faith, is defined as, "We worship one God in Trinity." Faith is not worship. True faith leads to worship; but it is not the same thing. Though many may have the true faith, there may be but very little true worship.

The Scriptures say nothing about "worshipping one God in Trinity, and Trinity in Unity." The prayer of the Lord Jesus in the 17th of John's Gospel, gives the correct thought about Christian worship

"Jesus lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son that thy Son also may glorify thee: as thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou has sent." (1-3.)

The word of Truth teaches all who believe in Jesus to know Him as God, and by knowing Him to apprehend not only the Son but the Father also.

"If ye had known me, ye should have known my Father also; and from henceforth ye know him, and have seen

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Those who are unregenerate shrink from these thoughts, and, as far as they can, they drag you, beloved brethren, down to their level. Satan endeavours to blind you to the fact that God of Lies would have you worship according to the has made you a living temple. The Father incorrect notions of Athanasius, or any mistaken teacher, rather than according to the leading of the Holy Ghost, who has made the will of God lowers of Jesus, that in that blessed name they may "cry, Abba, Father." (Rom. viii. 15.) We do not raise any question as to whether Athanasius were a believer or no. We think he was; but when he put together that string of sentences which you have been content to repeat after him, he was following his own imagination, and not the truth of God.

You ought not to wonder at this. Paul distinctly warned the elders of Ephesus—

"Of your own selves shall men arise speaking perverse things, to draw away disciples after them." (Acts xx. 30.)

in this creed tells you that each of the three persons What ought you to think, beloved, of the man who of the Godhead is INCOMPREHENSIBLE, and then

proceeds to give a definition of what they are?—And then he brings you to this sapient conclusion, that

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"There is one Father, not three Fathers, one Son, not three Sons, one Holy Ghost, not three Holy Ghosts." Are you any the wiser for the intervention of Athanasius? Can you get a true understanding about God in any way but from his own word? The first part of this "Quicunque Vult," concludes with

"He therefore that will be saved, must thus think of the "Trinity."

Is that true? Are men to be saved by thinking of the Trinity according to the mind of St. Athanasius ? Compare the words of Jesus,

"The Father judgeth no man, but hath committed all judg ment unto the Son: that all should honour the Son, even as

they honour the Father. He that honoureth not the Son

honoureth not the Father which hath sent him.

"Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life." (John vi. 22-24.)

This is the Gospel of Salvation.

(To be continued, D.V.)

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WHAT WILL IT PROFIT?
Men, heart and soul, pursue their darling good,
Whate'er it be: upheaping this and that,
Like ants industrious. But now, bethink;
Although thy anthill grow, and wide extend,
Absorbing all the world, what profit would
It be to thee, if thou thy soul shalt lose?
What-but a lasting monument of shame?
(Like Babel's Tower to those who sought by it
To reach heaven's gate! Or like the man,
With barns new-built, expecting years of joy,

But call'd by God-" THOU FOOL!"") Then pile not up
Shame and confusion to thy soul for ever!

The Second Man-(oh, how unlike the first!)
Unstained kept Himself, and able was

To save the ruined ones He found in sin.
Adam, so far from helping, soon became

The partner in the guilt and shame of Eve.
As lowly Son of Man, while here on earth,
Reading the hearts of anxious sinful ones,
He freely did, and unsolicited,

Pronounce their sins forgiven. Much rather now-
The Cross long since endured, sin borne away,
He now exalted Prince and Saviour is,
Having all power in highest heaven and earth,-
He to the uttermost can save the lost.

Lift, then, to Jesus Christ the eye of faith,
And say,
"Thou truly art the Son of God;
"The only Saviour, all-sufficient hope

"Of those who trust in thee: In thee I trust-
"In thee exaltèd now at God's right hand.
"My Saviour, keep me evermore near thee."
His eye meets thine-and by his look of grace
Healing, new life, a righteousness divine,
On thee are all bestow'd, and, happy thou,
Thy place henceforth is heaven, as He hath said—
"And where I am there also ye shall be."

TO CORRESPONDENTS.

Address Letters for the Editor, care of Printer, 335, Strand, W.C.

"ONE PERPLEXED" says-" May I ask you to reply to the following enquiry in the pages of PRECIOUS TRUTH? It is one which I believe is exercising many dear saints. Is the doctrine put forth in Mr Darby's 'Sufferings,' pages 26 and 36, Scriptural?"

We have not read the book referred to. But if we may judge from the extracts we have seen, it is evident that Mr Darby has been led astray. Mr Dorman, who has made great personal sacrifice, for faithfulness' sake, and whose verdict may therefore be the more readily received, says, respecting J. N. D's. suggested third class of sufferings:-"These doctrines took "their rise, not from any direct Divine revelation containing "them at all, though this is the only admissible ground of any "doctrine. But this is not even pretended as their basis. They 66 were originated simply to meet an intellectual necessity. "But for a prophetic theory and the exegesis of the Psalms, "neither in the case of Mr Newton nor Mr Darby, would they "[the third class of sufferings] ever have been thought of." We recommend you to read carefully "The Close of 20 years' Association with J. N. D.," and we think you will have no difficulty in deciding which of the party at variance is contending for the truth. It is enough for us, knowing that the New Testament Scriptures contain everything appertaining to Christian doctrine, to feel assured that as we are not taught there anything about a third class of sufferings, we may quietly dismiss all such theories as inventions of the enemy. And this, without going at all into the argument in support of such supposed discoveries, and wholly regardless of the question as to who it is that has introduced them.

J. C.jun., Kensington.-Thanks for your kind letter and the publications you sent us. Our object, however, is to vindicate truth, rather than persons. Those who are at all faithful as

servants must expect persecution. And we must look to have our faults exposed unsparingly. But, in the midst of it all, we can commit ourselves to Him that judgeth righteously. Our Lord himself was both misunderstood and reviled. And He has taught us, "Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my name sake. Rejoice and be exceeding glad, for great is your reward in heaven." Let us, however, be watchful that they cannot speak evil against us truthfully. Mr N.'s doctrines are not all to be commended.

E. H., Farnham.-Why do you wish us to spare the institution called the "Church of Englani"? Be assured, it is because you yourself have been unfaithful. We gather this from your letter. It is just because we have the pilgrim-spirit, notwithstanding what you say to the contrary, that we point out the abundant evils of the abovenamed system. You have entirely misunderstood the bearing of our remarks. If the "Church of England" consisted only of unbelievers, we should have nothing to say to it. It is one of the World's Churches; therefore we, as pilgrims passing through the scene, would merely warn those going on with it, to flee to the Lord Jesus, the only refuge from the judgments soon to overtake the world, with all its religious contrivances. - But because there are fellow-pilgrims there, we lift up our voice, and warn them of the evil. We tell them they are going on with things which, in the light of Scripture, are manifestly opposed to the will of God and of Christ. We tell them, from God's Word, that "Satan is transformed as an angel of light, and his ministers as ministers of righteousness." We warn them, that the judge is at the door; we entreat them no longer to help the Devil to deceive the hearts of men. And for this we get reproach from Christians. Well, we expect that; it is matter of very small account that we be misjudged. Only may the word pierce home according to Heb. iv. 12. The Lord give you to see, dear sister, that the subtle evils with which Šatan has beset the Christian path in these last days are not to be dealt with otherwise than with the severity of God's Word. W. H. H., Derby.-We are thankful, dear brother, that you have spoken your mind fully and freely, as to what you consider the better way of presenting truth. Your remarks have our careful and prayerful attention. But we still see the need of using the Word unsparingly against all we witness in Christian practice contrary to the will of God. We are not writing for those only who want comfort, but also for those who need reproof. Even an apostle, giving way to the false teaching of his brethren, had to be rebuked to his face. Remember, it is the Word of God which judges everything; our words are quite powerless. All we do, is to seize hold of unfaithfulness, whether in a system or the teaching of an individual, and This we hope to continue, as the Lord may give us grace, till bring it under the keen edge of the Sword of the Spirit. He himself shall come.

"A CATHOLIC."-A brother in the Lord using this signature recommends us to publish a tract devoted to the exposition of "false ecclesiastical principles and practices." We hope to Meantime we suggest that our correspondent use among his have opportunity to take up the suggestion, if the Lord will. friends, "The City of Confusion," a new edition of which is in

the press.

[EVER

By the Editor of "Precious Truth,"

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PRECIOUS TRUTH.

No. 24.]

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"WHAT SAITH THE SCRIPTURE?''-(Rom. iv. 3.)
J. F. BATEMAN, 22, Paternoster Row, entrance in Ivy Lane.
MARCH 1, 1867.

CHILD OF GOD.

[One Halfpenny.

"The hope," "the expectancy," is, That "He may appear, and that we may be like him," as we shall be when we see him as he is! a Yes; this is the glowing desire of my heart-To" see Him as he is." In measure, I can "joy [rejoice] in God" now, for He loves me. And it is" because the love of God is

BELOVED. Once again I desire to speak to you of "the love of God." How marvellous that this is tasteless subject to any of Adam's erring children! But, oh, how sad to think it should ever be a slighted theme with those who know God through Jesus Christ our Saviour and Lord! Yet, alas! there are but few, if any, who can say they abide in His love!

I am not raising a question of any true Christian's confidence in the existence of that love. One cannot believe in the Lord Jesus Christ without recognising the love of God in the gift of his dear Son. But in that unspeakable gift, our God has manifested his love as taking in the range of the whole world.

"God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life."

This is, of course, the first lesson of divine love received by you, my brother, my sister. It forms, indeed, the basis of every manifestation of God's love towards us. And, doubtless, the feeling of the regenerate heart is correct in considering every blessing comprised in the gift of Jesus. Yet our Father has been pleased to make known his love to us in many ways. We had no sooner learnt His love in salvation by the sacrifice of His only-begotten Son, than we found the extent of His love for us was not to stop short of the adoption to sonship.

"Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God!"

(1 John iii. 1.)

Oh, what amazing truth is here! Alas, how little cherished by those to whom it is declared!

Yes, beloved, this is the character of the Father's love to us. He calls us his sons; he declares that this relationship to himself is now actually ours.

"Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that when he shall appear, we shall be like him; for we shall see him as he is." (1 John iii. 2.)

Is it a light matter, this special manifestation of divine love, to you, to me? Is it only an accepted theory ?-a doctrine?

Nay, beloved, we know it is actual fact ! Well what is the consequence of holding this revealed love as a living reality?

in

I answer-It fills me with hope; not a vague, definite hope, but a bright, burning expectancy! And what is the hope, my hope, the true hope of every believer who understands the "exceeding great and precious promises" given to all who now believe in Jesus?

Be

shed abroad in our hearts by the Holy Ghost, which
is given unto us," that "the hope "maketh not
ashamed. (Rom. v. 5.) It is a confident hope, not
one to be ashamed of. I am sure my hope will not
be disappointed! How can I be sure of this?
cause the Holy Ghost given to us is the earnest, or
pledge and proof, by which our God has certified to
us, that all his promises, in Jesus Christ, are yea and
Amen. (See 2 Cor i. 20-22.)

When, of old, God was pleased to make promise to Abraham-to show the immutability of his counsel -he confirmed it by an oath, and, "because he could swear by no greater, he sware by Himself, saying, Surely blessing, I will bless thee, and multiplying I will multiply thee." (See Heb. vi. 17, xiii. 14.)

The record of that Scripture is given for our encouragement. The promises given to us are fully certified in the same way-the bare promises and the Surely added-"that by two immutable things, in have a strong consolation, who have fled for refuge which it was impossible for God to lie, we might to lay hold upon the hope set before us."

adopted children, (to all who trust in Jesus during But beyond this, Our Father has given to all his these days of the world's rejection of Him)—the Seal of His Holy Spirit!

And this holy certification of our sonship, is not forting and blessed reality. but a living and active only a seal, but an anointing; not only a most com

witness.

of God.
"As many as are led by the Spirit of God, they are the sons

Abba, Father.
"We have received the spirit of adoption, whereby we cry,

"The Spirit itself beareth witness with our spirit, that we are the children of God." (Rom. viii. 14-16.)

know not what we should pray for as we ought: but the "Likewise the Spirit also helpeth our infirmities: for we Spirit itself maketh intercession for us with groanings which cannot be uttered." (Rom. viii. 26.)

Jesus said unto his disciples

"When he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself, but whatsoever to come." he shall hear, that shall he speak, and he will show you things (John xvi. 13.) "Behold what manner of love the Father hath bestowed upon

us!"

He abideth with us-the Holy One, the Spirit of our

God, the Comforter! The seal of our Father's love; and the active manifestation thereof! "The love of God shed abroad in our hearts!"

Oh, may you and I, beloved, listen intentively and always, to the leading of that indwelling and abiding Witness of the love of our Father and of Jesus Christ our Lord. May we suffer nothing to turn us aside from the way in which the Holy Spirit would have us go. He will lead us in the steps of Jesus; He will reveal to us our Saviour and Lord; He will show us of our joint-heirship with Him, who is to inherit all things; He will tell us of the Father and the Father's house; He will show us "things to come!"

May His benign and HOLY influence spread in the hearts of all who are redeemed and cleansed by the precious blood of Christ! Finally, may all the children of God be filled with the "one hope," so that every believer may be able to say, simple-heartedly, yet fervently-"We look for the Saviour, the Lord "Jesus Christ, who shall change our vile body, that it "may be fashioned like unto His glorious body, accor"ding to the working whereby he is able even to sub"due all things unto himself." (Phil. iii. 20, 21.) As this hope spreads-and it is spreading rapidly -Christians will find their hearts necessarily estranged from the world and its ways. The true hope is certain to produce immediate effects."Every man that hath this hope in him, purifieth himself, even as he is pure." (1 John. iii. 3.)

Just as my hope, of being changed into the likeness of Christ, is fervent, will my desire be strong and my effort earnest, now (through God's grace) to be conformed to His mind as revealed in the Scriptures. The Holy Ghost will take thence, of Jesus, the living Truth; and show unto me.

And should I not long to behold him? Yes, let all I learn from His Word increase my desire. This is its proper effect-to fix my affections on Him. He is my Lord. "He loved me and gave himself for

me."

I am learning the lesson of the love of God-of Father, Son, and Holy Ghost. Yet even now, I look on to the end-and know that I shall know it fully in glory.

But, thanks be to God, for the knowledge of His love which I possess already. Blessed be His name for all the evidences thereof. However much I may wonder in my soul, as I write, that it should be soyet I have the evidence-and I can say it joyfully and quietly-"God loves me."

And while I wait, what is to be the effect of that wondrous love? I know there ought to be one prominent result; namely, an earnest manifestation of love toward all who are His.

"Beloved, if God so loved us, we ought also to love one another." (1 John. iv. 11.)

Divine love-perfect love-is our standard, and however we fail to come up to the measure, let us at least cherish the desire of attaining to it.

"He that saith he abideth in him [Jesus Christ] ought himself also so to walk, even as he walked." (1 John. ii. 6.)

Oh, what a walk to have set before us poor,

foolish, feeble "sinners saved by grace!" Yet there it is; God has set it before us, and he knows us thoroughly. Ah! we want to be reminded more frequently that we were poor sinners of the Gentiles; "children of wrath, even as others," "aliens," "strangers from the covenants of promise, having no hope, and without God in the world!" (Eph. ii. 3 and 12.)

Such, beloved, was my condition, and yours.

If this were oftener in our minds, there would be less need for frequent use of the exhortation at the end of Eph. iv.

"Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: and be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath for given you."

A word, in conclusion, on the theme of our "one hope." The Holy Ghost, the Comforter, leads our hearts continually to the happy expectancy of the coming of our Lord

"The Spirit and the Bride say, Come. And let him that heareth say, Come."

Beloved,-Do you say, "Come"?

Our Lord puts the same "Surely" to his promise to come quickly, which God was pleased to add as an oath to the promise he gave to Abraham! Yes, that is His word

"Surely I come quickly!" "Amen. Even so, Come, Lord Jesus." (Rev. xxii. 20.) Yours ever, in the mysterious and

perfect Unity of the One Body. ED. P. T.

LINES ON AN INFANT DAUGHTER'S DEATH.

I saw my darling child at gray of morn; Restless with pain, and toss'd, and trouble-torn.

I knelt; my God I pray'd to take her soon;
Arose, went forth,-return'd,-and found her gone!
This surely is but sleep! the ear bend low!
Can this be breathless death ?-'Tis even so.
We know Thou takest, Lord, what we most prize,
That we from earth may turn to heav'n our eyes.
Our God, we yield to Thee whom Thou hast given;
And ours She still will be though now in Heaven.

O Lord, our hope's in Thee, (and hope we have :) Thou hast the key of Death and of the Grave. "Come, Jesus, come," the Spirit saith and Bride; "Come, Jesus, come;" that death no more divide. Oh, joy, to see Thee then (for me once dead), And-fondly clasping me-the child that's fied.

Yes, then, in beauteous shape, radiant with light:
Melodious, happy voice-eyes glancing bright.

O Lord, who willeth not the loss of one:
We pray, those left behind may follow on.
Deliv'rer only Thou; the eye we raise;
And wait till Thou dost save, and fill with praise.

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