Country's ruin. They don't conceal that their wish is to establish a Democracy, to dethrone the Queen, and overturn the British Constitution. They don't scruple to say it is their wish to abolish the National debt and taxes; in other words, to ROB not only the rich and all who depend on them and live by them, but also the many industrious persons in the middle and lower ranks, who have property in the funds from £10 and upwards, -the many widows and orphans on whom property in the fands has been settled as their only means of support, and who if such an iniquitous plan could be accomplished would be reduced to beggary and starvation. They tell you of these infamous schemes before hand, but they neither tell you, nor do they know themselves, how much more they would do that is wicked and horrible if they once got the upper hand. Don't let us trust them. Don't let us part with that quietness and order in which our property and lives are safe, for the troubles and robbery and bloodshed which such injustice and violence would bring upon us.

Dudgeon. So you don't think we should be so well off with a National Convention to rule over us as with the old Constitution.

Farmer. National Convention! Long may we be preserved from such a curse. May God save the Queen and preserve the Constitution, say I, from the bottom of my heart. I told you already what we might expect from a National Convention, and will add, that when war was declared by the French National Convention, which these Chartists want to copy, they forced all young men to become soldiers, and made many others work without wages. They seized upon the Farmer's Corn without paying for it, and divided it among the Soldiers and People. The Paris fishwomen, and other women of the most abandoned character had great influence over their proceedings, and when the rabble they had stirred up became too troublesome and unmanageable, the Convention used cannon to silence them. My Father gave me a good education, and I have read and heard enough of history not to be led away with such wild and new-fangled notions. Has not our old Constitution of King, Lords and Commons stood fast, and been tried for many a year? Has it not been praised and admired by learned and wise men, and by the best and ablest Statesmen that England ever saw? Do you really think that these half educated inexperienced in who are clamouring for a change, can make a better? Has France, or Spain, or Portugal, or any country you Cau name more real comfort and true liberty than ourselves? Some grumble about the Poor Laws. I dare say they may be improved. But show me another country in the world where Eight Millions a-year are given to support the Poor-besides,the immense sums spent annually in the support of Hospitals, Infirmaries, and many benevolent and religious Institutions, and to do good to our souls and bodies, and the many private charities of the gentry? Some complain about the Corn Laws. There's no other country but England where the working classes live upon good wheaten bread, not forgetting the roast beef of Old England. I heard in passing through Birningham, that when wages are high, (and in some trades they are often £2 a-week and upwards) the working ciasses eat the best meat and poultry in the market. The railway labourers get now about 30s a-week, or at the rate of £75. a-year. Nevertheless, these Chartists want to make you believe that we are a set of poor degraded slaves, the worst used and most miserable beings on the fece of the whole earth. Like all other Quacks, they give us a long and terrible list of our disorders, for which they Lave one Universal Remedy. The poisonous dose of the Chartists is UNIVERSAL SUFFRAGE, and sure I am UNIVERSAL SUFFERING would be the effect of it. They ll the People they will soon become "their own Rulers," which is the same thing as to be without any Government, Would that be Liberty to have no law to protect honest men, and keep rogues from plundering and burning their

property or taking their lives. We have not forgotten the Bristol Riots yet.

Dudgeon. Well farmer Steady, I have long known you to be an honest and sensible man. You are a far better judge of these things than I am. I am right glad I've met you and heard your good counsel. I always had a secret liking to the old Government of King and Lords and Cominions,-though these speeches and newspapers about the People's Charter bambooozled me for a time. But I see how it is all men are not equal, and 'tis impossible to make them so.

Farmer. As impossible as it is to get the same good crops of wheat and barley and turps from the worst as from the best land. But since right and reason are against the Chartists, they go another way to work. They say "We will have Universal Suffrage" and all the rest of it "by force." And whom do they urge to use force? Why as many of the People as they can manage to bewilder and deceive. But as soon as the superior force of the Government and the well-disposed part of the Nation is used to put them down, away go the speechmaking ringleaders, the waggon orators, into koles and corners. Some run off to America and some to Botany Bay, as Papineau and Dr. Mackenzie, did the other day in Canada, leaving the poor misguided People to bear all the punishment, which these runaway patriots deserved above all who suffered. They have printed the People's Charter in blood colour! Let the people remember from all past experience of such mad attempts, that their own blood must flow, if they lend themselves to such unconstitutional revolutionary designs. Such is revolutionary patriotism! And what is the law and the liberty proclaimed by these deceivers, on heaths and highways and hill-tops in the night season? It is the law of force, it is the liberty of the highway man who goes out in the dark, puts a pistol to your breast and cries ont, "your purse or your life, my friend, deliver or die." Power is now wisely distributed among the Sovereign, the Lords, and the Commons. The last is the most powerful body, and is chosen and controlled by the people. These several parts of the Constitution check each other, and as long experience has shown, prevent the great evils and abuses which would arise if all power were in one body. But the wild plan of the Chartists would pull down our good old form of government, and raise up instead their National Convention to rule over us with undivided power. If such a tyrannical government could be set up in England, it would bring upon the people a heavy yoke and a grievous curse. would be a horrible kind of political monster, which, after creating it and giving it tremendous power, the people would look upon and fly from with terror. Dudgeon. Why so Farmer?

It

Those

Farmer. Because such an Engine of tyranny could never be set up in this country, except by injustice, robbery, and murder,-by "physical force," as the Chartists say, and it could only be kept up by the same means. men that parade about the country talk glibly enough about government; but what do they know abont it as business? They have neither character, nor influence, nor ability, nor experience to fit them for high places and their difficult duties. They would be in constant fear themselves of another change, which would hurl them. down and bring them to the punishment and end of traitors. Their own fears and suspicions would make them cruel tyrants. Their reign would be short but terrible. After many an honest citizen had been plundered and murdered, while trade was at a stand still, and England's prosperity was going fast to ruin, and her former glory was laid low in the dust, and foreigners were preparing to attack and crush us in our disorder and weakness, the people would recover their senses. Having paid dearly for their folly by sad and bitter experience, they would begin to repent and mourn over their lost liberty. They would discover, I hope before it was to late, that they formerly were

days at that picturesque Hotel at the Grindelwald, which appears to be at the very foot of the glacier, though you have in reality, almost half a league to walk, before you actually attain to it. After a morning of incessant rain, the evening cleared up, with all those glorious effects of lights and shades, and rolling vapours, which give to Alpine Scenery so peculiar a character. We made a pilgrimage to the Glacier, and afterwards visited the little Church; and I cannot describe to you the thrill that went to my very heart, as my eyes rested on the little tablet which records the fate of the young Pastor-a fate I had never before heard alluded to. The monument is the more striking, as it is the only one visible within the precincts. Indeed. I did not see even the trace of a grave in the little green inclosure surrounding the Church. The tablet stands erect against the wall, under a sort of Colonnade or Porch, at the front of the little edifice. II.

A TRUE STORY.

THE late Sir Rowland Hill, of Hawkstone, great grandfather to the present Baronet, in the latter period of his life, selected a bedroom for himself on the ground floor of his house, in consequence of its viciniuty to the Park, through a door which opened into a portico. He was a man of plain and active habits, and was not accustomed to wait for his valet to tell him that it was time to risebut preferred this room, lonely as it was, and apart from his family and servants, that he might at an early hour let himself out through this door (the upper part of which was of glass) to enjoy the beautiful and varied scenery of his domain. He was a good man, and in this solitary apartment he reposed calmly, and without fear, for he knew that his God was about his path, and about his bed. At the dead hour of the night a man stood at this door, having made up his mind to enter the chamber, intending to rob, and, if resistance should be offered, to murder the venerable master of the mansion. There he stood with his hand upon the handle of the door, no bolt or lock prevented his entrance. Undiscovered he had passed from the lurking place where he had been concealed for sometime; undiscovered he had reached the spot, and he stood there with nothing to oppose his entrance into the chamber of the unconscious sleeper. But he could not enter. The band which held the latch had suddenly become powerless. He felt unable to advance another step, but stood there like one spell-bound. The well known character of his intended victim, kind, good, fearless and unsuspecting in his peaceful slumber, had suddenly formed in itself a barrier which he felt he could not pass. Conscience -stricken and confounded he stood and trembled---a sudden panic had seized him.It was impossible---he did not enter. The door was left unopened, the latch unturned--he slunk away--and the good old man rose as usual on the following morning, safe and hearty, and blessing God for having brought him through the dangers of the night, but little knowing to what dangers he had been exposed.

Some years after the circumstances of that night were made known by the man himself, shortly before his execution for highway robbery and murder. He mentioned them to the Chaplain who attended him, when confessing the various crimes which he had committed. The wretched man had been at one time in the service of the late Sir Watkin Wynne, and having attended his master when visiting at Hawkstone, he was well acquainted with the localities of the house. To believers in the gracious providence of God this account needs no comment.

To the Editor of the Christian Beacon.

My dear Sir, I have been much interested in reading in the July number of the Christian Beacon, the account of the death of poor Monsieur Mouron.

Just five weeks ago, my friend and myself were staying two

TO THE PASSION FLOWER.
Written at Thirteen.

Flower of a day! how proudly bright
Thy beauties met the morning light!
Thy purple disk so richly glowing,
Thy tendrils green so lightly flowing,
Where could we view a fairer flower
In woodland shade, or cultured bower?
Where is that early splendor flown,
Where are those tints of radiance gone?
Did the light Zephyr as it sprung,
Sweet beds of balmy flowers among
Brush with light wing thy bosom gay,
And bear the pencilled hues away?
Did the Bee steal those colours bright,
To deck some other favourite?
Or is thy gorgeous mantle fled
With the bright dews that bent thy head?
Once brilliant bloom, so faded now,
How like to human pride art thou!
Children of beauty, wealth and power,
Like thee may shine one little hour;
The next, they fall-and who can save?
Their pride, a name - their wealth, a grave.

Yet, hallowed flower, though thine a reign,
Shorter than all thy sister train,
With higher honours wert thou bless'd,
With holier marks wert thou impress'd.
On thee had Nature's pencil true
Her Saviour's sufferings brought to view,
The Cross on which for us He bled,
The thorns that rent His sacred head;
The nails that pierced for us alone,
The crown of light that round Him shone;
And last, the twelve, a faithful band
Who round their heavenly Master stand.
So should the Christian's fervent breast,
With the same image be impress'd;
In years of grief, in hours of pride,
Remember how his Saviour died;
Nor fear to think, how short, how vain,
The joys of life's uncertain reign.

TO CORRESPONDENTS.

H.

We are obliged to defer the appearance of several articles which have been kindly sent us for the Christian Beacon. Our bor. respondents are requested to do us the favour to send their communications as early in the month as possible, post or carriage paid.

LONDON: Published by SIMPKIN, MARSHALL, & Co. HAMILTON, ADAMS, & Co. and R. GROOMBRIDGE; BANCKS & Co. MASCHESTER; H. PERRIS, LIVERPOOL; J. SEACOME, CHESTER.

T. THOMAS, Printer, Eastgate-street Chester,

EDITED BY THE REV. CHARLES B. TAYLER, M.A.

No. X.]

I HAVE attended some meetings of those unhappy men who call themselves Socialists, and profess to learn wisdom at the feet of the deceived and deceiving Robert Owen; and I have looked into many of the wretched tracts and books which they have published.

Among the ignorant and cold-blooded accusations which they continually bring forward against the holy religion of the Gospel, I find the assertion that the Word of God, and the ministers of that word, are always threatening the vengeance of God against sinners, and declaring that flames, which must burn for ever, will be their doom.

To give a specimen, from one of the works of Robert Dale Owen, the son of Mr. Owen, the following is a part, a very short part of a conversation between a child and his father-the child, let me first mention, is thus described as a as a child brought up by his parents in some remote island perhaps, in ignorance of our religious imaginings, his creed the creed of common sense. The father tells the child that in every village there is a man who wears a black dress, and who tells them what God likes and what God does not like, and the black dress seems to be always uppermost in the mind of the child, for in almost all his questions he speaks of him as the man in black.

Father. “He tells them that they must believe the book he reads to them; and that they must pray, just as he does; and that they must not dig or plough or amuse themselves on the First Day of the week; and that they must always come to hear him preach."

Child. "What is the use of all that?"

F. "He says, that if they do so, they will be taken to a good place called heaven, and that unless they do so, God will burn them in a great fiery lake."

C. But how can that be? I never went to hear him preach and God never burnt me."

F. "But he means after they are dead."

C. "After they are dead! Then it won't signify. They can't feel after they are dead, even though God does burn them."

F. "He says, they will feel."

C. "Ah! that is very strange! but what does God burn them for? to make them better ?"

F. "Oh no, they say he burns them for ever; and you know there is no time after for ever for them to get better in."

C. "Do they say that this burning hurts them ?” F. "Certainly; the book that men tell us that God wrote says, there shall be weeping and wailing and gnashing of teeth; and that they shall cry out for a drop

RECTOR OF

PETER'S, CHEster.

[PRICE 3d.

Now there may to some be a shew of justice in this attack, and careless persons, unacquainted with the truth as it is in Jesus, the Christ of God, may be led to receive such statements as true; nay, their own opinions, unconsciously formed before, may now be discovered by them to be the same. I would, therefore, offer a few plain observations on the subject.

We do most certainly, most plainly declare the uncompromising character of the religion we preach with reference to sin. It reveals the wrath of God against all unrighteousness and ungodliness of men; but there is this senseless blunder in the fierce, and I might almost say fiend-like attacks of the Socialists upon the word of life, and the ministry of reconciliation, they do not discriminate that, in the mind of God, the most tender compassion for the chief of sinners can exist, with the most deadly hatred of the slightest sin. So far is it from the fact that the Gospel scheme of religion declares the hatred of God against sinners, that on the contrary, it sets forth God thus commending His love towards us in that while we were yet sinners Christ died for us, and when we were enemies we were reconciled to God by the death of His Son. This, indeed, is a faithful saying and worthy of all acceptation, that Jesus Christ came into the world to save sinners. God so loved the world that He gave His only begotten Son that whosoever believeth in Him should not perish, but have everlasting life. And if any man sin we have an Advocate with the Father, Jesus Christ the righteous, and He is the propitiation for our sins, and thus, along with the deadly hatred even of the least sin, the Gospel declares the tender compassion of the Lord our God towards the chief of sinners.

The whole Bible sets forth sin and misery as cause and affect. It reveals sin as the earnest of hell, because it is nothing less than the misery of hell undevelopedsin is hell begun on earth. The annihilation of sin is the great subject of the Gospel scheme, from that first germ of prophecy that the seed of the woman should br serpent's head, to the still unfulfilled completi cy that death and bell shall be cast:

The Christian Religion is at once the announcement of life to sinners dying perishing sinners and death to sin, and this, which is the grand subject of our preaching, is the glorious theme of our rejoicing, for it is the revelation of the only way of deliverance from sin; the subject of rejoicing, I say again, to every redeemed sinner, to every renewed spirit-for in the destruction of the cause (sin) he beholds the destruction of the effect (misery and hell.)

That such a religion should be misunderstood is no great matter of surprize. The hindrances in the way to a clear knowledge of the truth are rather moral than mental, rather in the perverseness of the will than in the obscuration of the intellect. Singleness of mind, honesty of purpose, a humble and teachable disposition, these are some of the chief qualifications requisite to the reception of the truth.

So far from having any great dread of disobeying the word of God, the ungodly have but little fear and dread of God Himself. They dislike and reject all that may disturb their own stagnant tranquillity, or cross their own carnal pleasure.

Alas! how true it is, that "the wicked shall do wickedly, and none of the wicked shall understand, but the wise shall understand."-Daniel xii. 10.

The Holy Bible is throughout a series of expostulations on the part of God with lost sinners. His forcible statements, His holy restrainings, His tender entreaties, all breathe one language! Why will ye die, I have given you eternal life, and this life is in my Son-but it is also throughout a series of rejections and provocations on the part of man. Rejecting light, refusing mercy, trifling with all the means of grace, and chusing sin to their own eternal destruction. Truly the sinner is a selfdestroyer. I will give an instance, and I will not, as I might easily do, bring forward the case of one whose destroying sin was theft, or drunkenness, or murder.

There was in the parish of Hodnet a young man well grown, of a pleasing countenance and of quiet mantier. How and when he had been brought up I know not, but, I speak of him as I found him. His time was passed· hanging about the door of a public house, and occasion ally going a few miles to a fair or market to take charge of a flock of sheep, or a herd of cattle. I was told that he was an inveterate idler, and that he had long préferred the miserable existence that he led to a life of honest industry. The account seemed true enough, but I determined to make an effort to help him to help himself, which we all know is one of the best ways of helping the helpless. The worthy overseer of the parish did every thing in his power to assist me. Poor F had no home; a lodging was found for him in a house where the kind-hearted mistress offered to wash his clothes, and keep them in order, without being paid for doing so. His clothes were in rags-decent clothing was sup plied to him, and we gave him a piece of ground to dig up for potatoes, having of course agreed to pay him for his labour. I thought I would go and see how he got on with his work; and not many hours after I went to the spot on Hodnet Heath, where we had set him to work, I found him with the spade mis hal, and a very small portion of the ground throw up But I had scarcely left the spot when he threw down the spade, and never took it up again, but sauntered away, and not long after

he might have been found lounging near the public house, and for a time stealing out of sight when I was seen coming along the streets. Months and months passed away and the young man was again in rags, and even in worse distress than before, and again clothes and other relief were provided for him; and we did not stop here, for though our efforts continued to be made in vain, we still endeavoured to serve him. We did not fail to reason with him, and to speak kindly to him, while we did what we could to help him to help himself. It was all in vain, he always replied civilly and respectfully, but he took his

own way.

At length the time came when the sin to which he had yielded himself up plainly shewed itself to be his des-. troyer at least in body. He had not been missed from his usual haunts, but it was afterwards recollected that he had not been seen for some little time-had a supposition been made on the subject, it would have been imagined that he was away as in times past with a drove of cattle.

The fact was that he had kept purposely out of sight. His clothes were dropping to pieces with filth and vermin, for he had again accustomed himself to wear them night and day, never taking them off to be washed, and he was ashamed to be seen in his half naked state. He had long quitted his lodgings, and was accustomed to lie down at night in stables, and other out-buildings; and a neglected cold settled itself upon his chest, it was the beginning of the consumption which at last brought him to the grave.

As soon as his state of wretchedness and disease was known, he was taken to the poor house, and treated with great kindness. There I frequently went to him, and other Christian friends visited him; and there, after the word of God had been often read to him, and many prayers had been offered up for him and with him, he was awakened by God the Spirit, and brought to know himself: and often with the tears of real, yes I think I may say, evangelical repentance, streaming down his pale thin cheeks, did he confess his guiltiness, and implored to be received as a poor, lost, but returning prodigal for the sake of Him who came both to seek and to save. How. ever his sin, and that no greater sin than the sin of sheer incurable idleness, had wreaked its vengeance upon the mortal frame of the poor young man-in spite of all the arguments, and all the entreaties, and all the efforts of his anxious friends, the sin was permitted to be the selfdestroyer; and though I do fervently hope and trust that his sin has been blotted out for ever in the rich blood of the Redeemer, which he soughts so eagerly, his mortal frame sunk a pallid, feeble, exhausted victim to his own sin at the age of twenty-one years.

Infidels, Socialists, consider these things, and ye that are careless Christians, perhaps I might almost say prac tical unbelievers, do the same. God waits to be gracious, He willeth not the death of a sinner. He sets before you the record of the most astonishing love in that most holy and most blessed word which you blaspheme, or at best neglect. Be wise in your way of juding that word if you presume to pass your opinion upon it. Search its contents, and learn to understand its real statements and its true character, before you build up your weak and vain and silly conclusions upon false premises. You will be well employed in searching out your own besetting sin, and considering its true character and its sure consequen

ces, before, like the poor young man, of whose short sad story I have told you, you are anticipated by the hand of death. The time is frightfully short between you and the grave. And remember this is our state of probation, there is no repentance in the grave. He that is unjust, when summoned to quit the body, shall be unjust still; he that is filthy shall be filthy still-if hell is truth known too late, it is also the sinner given up from his own free choice to his own sinful self, to his own sinful ways for ever and for ever.

eyes

Let me quit you with this short address from the pen of one who is indeed a master in Israel--Archdeacon Bather, "God has given the infidel evidence of the truth enough; but he loves darkness rather than light, because his deeds are evil.' He loves sin, but he is afraid of hell; and as he will not forsake his sin, he must, if possible, get rid of the fear of hell, that he may sin in quiet. This he can only do by getting rid of the Bible. He wishes, therefore, that it were false, and then shuts his and persuades himself that it is false. Were religion all heaven without any hell, there would not be an atheist, except he were mad, in Christendom; no man in his senses educated in our holy religion, ever did or could fall from it to atheism, till by considering his own actions and designs, he despaired of the promises of Christianity, and looked upon it with fear and terror." See that it be not so with you, I said there was danger: but your danger is not from the arguments of infidels. They have no arguments. But their impudent false assertions and their profane scoffs may hurt you through the sin of your own hearts and lives. In proportion as you go on in any wilful wickedness, you will be tempted to listen, and possibly to yield; and then woe unto you, for you are lost. Whilst the Scriptures are not disbelieved, and the fear of a judgment to come remaineth, there is hope of the worst that they may be recovered. But when the restraints imposed by a belief of the Scriptures, and the fear of judgment are gone, recovery, in the ordinary course of things, is become impossible."

The "Mark” and the "Prize." Philippians iii. 14. "I press towards the mark for the prize of the high calling of God in Christ Jesus."

AN excellent clergyman lately observed at the table of a friend, who had invited a few individuals---clergy, and laity, to meet him,---" I have a difficulty in clearly understanding the distinction between the mark and the prize, mentioned in the 3rd chapter of St. Paul's Epistle to the Philipians. What is the mark' and what is the prize? The words (he continued) appear to have an allusion to the games and the races which were so common at the time when St. Paul wrote the Epistle. With regard to them, the mark' would be the terminus, and the prize the reward to be gained by the winner."

The master of the house observed that in a christian sense, he conceived that "the mark', must mean christian perfection, which we must be always striving to attain, however much we might fall short of it; "the prize" being the salvation of our souls through Christ. Another individal said, " our duty is to be always endeavouring by the grace of God to make progres in our christian race:" a third, 64 we must go on unto perfection, not laying again the foundation of repentance from dead works."

Having since been induced to read the chapter from which the words are taken, I observe, that although the answers given above, contain truth, they do not appear to embrace the whole truth. After having in the first verse exhorted the Philippians to "rejoice in the Lord," St.

Paul cautions them against the concision, and false teachers, shewing that himself had the greater cause to trust in the righteousness of the law; which, notwithstanding, he counted as loss---to gain Christ, and his righteousness;---v. 10. "to know him, and the power of his resurrection and the fellowship of his sufferings, being made conformable unto his death; if by any means he might attain the resurrection of the dead." Then at v. 13, "forgeting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus."

It appears to me therefore that it is the period (of the resurrection of the dead which St. Paul intended by the expression "the mark," because that must first be attained before he could receive "the prize.". I think also that he must have meant especially the first resurrection: by the words "if by any means he might attain," he could not have intended to express any doubt as to the certainty of the general resurrection. "Blessed and holy is he that hath part in the first resurrection on such the second death hath no power, but they shall be priests of God, and of Christ, and shall reign with him a thousand years."

This appears to be a peculiar distinction to be conferred on those "who were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image." The rest of the dead live not again until the thousand years shall be finished."--Revelations xx.

In the New Testament, we read frequently "the day of the Lord,"---a blessed period, when this earth, the scene of Christ's humiliation, shall be also that of his triumph; when the power of Satan and his servants shall be restrained, and when Christ's chosen people shall be with him. Those who are alive and remain at his coming," shall be "changed," and those who have died in the Lord, and shall be thought worthy shall be raised to meet him.

The first ressurrection therefore being considered as "the mark," the prize is easily understood. It will consist in being permitted to witness, and take part, in the triumphs of Christ over sin the world and the Devil, during the period usually called the Millennium, when the glad tidings of the gospel will be communicated to the utermost parts of the earth; the Jews, having as a nation been previously converted, and made eminent Missionaries for the faith which they once destroyed; so that there will eventually be one fold and one shepherd; and although Satan is to be loosed for a short period at the end of the thousand years, and before the general resurrection, yet there will be no change for the worse in the situation of those who have had part in the first, and who during their lives had looked for and loved Christ's appearing. They will be ever with the Lord, and follow him wheresoever he goeth; their salvation being complete in him, they will live for ever and ever.

"And I looked, and, lo a Lamb stood on the Mount Sion, and with him an hundred forty and four thousand, having their Father's name written in their foreheads.... Rev. xiv. 1. "These were redeemed from among men, being the first fruits unto God and the Lamb---v. 4.

"After this I beheld, and lo, a great multitude, which no men could number, of all nations, and kindred, and eople, and tongnes, stood before the Throne, and before he mb, clothed with white robes, and palms in their bands; and cried with a loud voice, saying Salvation to our God which sitteth upon the throne, and unto the Lamb... Rev, vii, 9.

"Blessed are the dead which die in the Lord from henceforth: Yea, saith the spirit, that they may rest from their labours; and their works do follow them..... G. Rev. xiv. 13.