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النشر الإلكتروني

SACRED POETRY.

THE WARNING.

BY THE REV. HENRY S. RIDDELL,

Author of "Songs of the Ark."

I STOOD by the church-yard, that lonely is lying
Amid the deep greenwood, by Teviot's wild strand,
And methought that a voice, on the winds that were
sighing,

These accents conveyed to the sons of our land :Beware, oh! beware of each feeling unholy,

Receiving no sanction from heaven sublime;
Beware, oh! beware of the fault and the folly

Of resting your trust on the treasures of time.
If bound to this scene, as still onward you measure
The pathway of life, to your home in the grave,
The soul, mid its gettings, will gain not a treasure
That ages eternal, incircling, will save.

For time but reveals what decays in revealing,

Or vanishes wholly when touched by the test; And the darkness of thought, and the sadness of feeling Will still cast their gloom o'er the wisest and best.

'Tis part of the curse on creation still lying,

And will poison the future, as it did the past,A warning of nature-a foretaste of dyingThat crisis which comes to all living at last. Your years had been few, when those idols so simple That so could delight you, delighted no more; And the joys of life's morning, so airy and ample,

Soon fell mid the shade that your pilgrimage wore. Hopes danced round the spirit that fain would have caught them,

But soon too they sunk, mid the flow of its tears,— They could not be carried far into the autumn,

They could not extend to the winter of years.
And so you have seen, how the wayward would quarrel
With life's sad afflictions, or bear them apart,-
And the sons of ambition oft win the green laurel
To wreathe it alone round the withering heart.
And riches, for which the dark passion grew stronger,
As the heart sought its rest on each care-gathered
hoard,

Would fly, or but burden the soul that no longer
Had relish for aught that this life can afford.

For still mid all fame, and all fortune, and feeling,
Decay has its traffic with man's fading form,

And o'er it, resistless, the influence stealing
Must leave it, at last, but a wreck to the worm.

Your friends have departed and left you behind them,
Or you are departing to leave them behind,
And no morning shall dawn when again we shall find
them,

If hope be to earth and its idols confined.
Beware, then, beware of the power of each longing,
That weds the vain heart to a cold world below;
Beware, oh! beware of the dreams that are thronging
A scene, that nought lasting can ever bestow.
But turn to yon heavens, with vision observant,

As led by the dayspring that streams from on high, Nor value aught here, but as 'tis subservient In guiding the soul to its home in the sky. Lay up the bright treasures that live with the spirit, All free as itself from the taint of decay,The treasures that still the pure soul shall inherit, When heaven and earth shall have melted away.

And thus, when the glow of a love never-ending,
Shall live unalloyed with one feeling of strife,
And each thought of the soul to Him ever tending,
Who himself is the way, and the truth, and the life,"
You shall meet in the regions immortal, before you,
The kind, and the good, and the just, and the true,
And share in the life, and the bliss, and the glory,
Which ages unending but roll to renew.

MISCELLANEOUS.

The Conversion of Augustine.-Augustine, the celebrated father in the Church of Christ, was rescued from his carelessness relative to his eternal welfare by a description which he heard of the piety and devotion of a person, who had abandoned the publicity, the contamination, and the allurements of the world, to cultivate his communion with God and his preparation for the judgment-day. "Alas," cried Augustine to his companion and friend, "What is this? what do we hear? Unlearned people rise and take heaven by violence, while we, with all our learning, wallow in flesh and blood. Is it because we are ashamed to follow them? Rather should we be ashamed that they go before us!" Under these convictions he felt constrained, as by a command from heaven, to open the epistles of St. Paul, when the first passage that met his view was, "The night is far spent, the day is at hand, let us therefore cast off the works of darkness, and let us put on the armour of light. Let us walk honestly as in the day; not in rioting and drunkenness ; not in chambering and wantonness; not in strife and envying; but put ye on the Lord Jesus Christ, and make not provision for the flesh to fulfil the lusts thereof." The perusal of this exhortation, so applicable to his past character, and the degrading pursuits to which he had addicted himself, produced upon him an impression which was never effaced; and his companion, also, by the appropriateness of the reproof to himself, became, like his friend, convinced, and humbled to prayer.

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The last moments of Dr John Owen.-Providence permitted the great Dr John Owen to live, until the object which lay nearest to his heart was accomplished, and then arranged his departure from the world in the following happy manner. On the day when he died, Mr Payne, the gentleman who was intrusted to put his last work to press, entered his apartment and said, Doctor, I have been just putting your book on the Glory of Christ to the press." The Doctor said, "I am glad to hear that that performance is put to press ;" and then lifting up both his hands and his eyes as in a kind of rapture, he said, "But, O brother Payne, the long looked-for day is come at last, in which I shall see that glory in another manner than ever I have done yet, or was capable of doing in this world."

Volume I., elegantly bound, either in one, (Price Seven Shillings,) or in two parts, (Price Eight Shillings,) is now ready. Separate Numbers, to complete Sets, may at all times be had.

Published by JOHN JOHNSTONE, at the Offices of the SCOTTISH CHRISTIAN HERALD, 104, High Street, Edinburgh, and 19, Glassford Street, Glasgow; JAMES NISHET & Co., HAMILTON, ADAMS & Co., and R. GROOMBRIDGE, London; W. CORRY, Junr. & Co., Dublin; and W. M'COMB, Belfast; and sold by the Booksellers and Local Agents in all the Towns and Parishes of Scotland; and in the principal Towns in England and Ireland.

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Subscription (payable in advance) per quarter, of twelve weeks, 1s. 6d.-per half-year, of twenty-four weeks, 3s.-per year, of fortyeight weeks, 6s.-Monthly Parts, containing four Numbers each, stitched in a printed wrapper, price Sixpence.

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ON SAVING FAITH.

BY THE REV. WILLIAM MALCOLM,
Minister of Leochel-Cushnie.

Os this subject there exist some misapprehen-
sions, which it were well to have removed. All who
receive the Bible as the Word of God, must ad-
mit that, without faith in Christ, we cannot be
saved. "Without faith it is impossible to please
God." Free as is the offer of salvation, it is only
when we believe on the Lord Jesus Christ that
we shall be saved. "We believe to the saving
of the soul." By faith it is that we are "justi-
fied, and have peace with God." For, marvellous
as was the love of God in sending his own Son
into the world, to suffer and to satisfy for us, it
goes not the length of saving all, whether they
receive or reject his Son. Great was his love in
not sparing his own Son, and rich and sovereign
is the grace which reigns through his Son, and
vet salvation is restricted to a certain character:
"Whosoever believeth on the Son," he, and he
only, "shall not perish, but shall have everlasting
life." So indispensable, indeed, is faith to salva-
tion, that it enters into our election. "God hath
chosen us," of his own free and sovereign will
hath he chosen us-"unto salvation;" still it is
"through sanctification of the Spirit, and belief
of the truth," that even his electing love accom-
plishes its object. And, "what are these which
are arrayed in white robes? Whence came they?
These are they which came out of great tribula-
tion," and, not deeming it enough that the Lamb's
blood has been shed, applied that blood by faith
to their own souls. 66
Therefore," because by
faith they appropriated Christ's blood to their own
necessities, to the atoning for their own guilt,
and to the cleansing away of their own pollutions,
because they thus "washed their robes, and made
them white in the blood of the Lamb, therefore
are they before the throne of God," and have "re-
ceived the end of their faith, even the everlasting
salvation of their souls."

Every one, then, who sees the prominent place which faith occupies in salvation, must be desirous to have faith. But as all men have not faith, whence and how is it that any man has it? This is a question of unspeakable moment, which often VOL. II,

PRICE 14d.

presents itself to the anxious inquirer. Without faith we cannot be saved. How, then, may we procure this pearl of great price? Can we produce it by any inherent energy, or by any effort of our own? No; faith is the gift of God. It is not generated by our wisdom, or by the might of our arm. It cometh down, like every other good and perfect gift, from the Father of lights. Now, it is here that many stumble. Since, without faith, there cannot be salvation, and since faith is not in our power, but is the gift of God, and entirely at his disposal, if we miss salvation, the blame, they allege, is not ours, but His, who did not confer upon us the gift of faith. But would we reason in this way in any similar case? Is not our daily bread the gift of God? Could he not withhold it if he saw fit? Is it not he who has fed us all our life long? And could he not leave us, if he pleased, without a morsel of bread to allay our hunger, or a drop of water to quench our thirst? Our daily maintenance is his daily gift. But would we think ourselves, therefore, justified in sitting down idle, hiding our hands in our bosom, and waiting till God should lift to our lips the bread and the water which the cravings of nature required? Were starvation to follow such a course, could it be said that the blame rested not with us, but with Him, who, though he giveth all things richly to enjoy, gave not us the requisite supply? No; we know very well that, while our daily bread is the gift of God, he has prescribed a certain way through which he will convey the gift, and appointed certain means to be employed by us for obtaining it. And we know equally well, that if we despised that way, and neglected those means, it would be presumption, it would be a tempting of the Lord our God, to look for the gift. The husbandman is well aware that the increase of his fields is the gift of God. He knows that if God did not bless the springing of the ground, and send the former and the latter rain, his labour would fail, and his fields would yield no meat. When the harvest is gathered in in safety, his heart rises in gratitude to the Giver of all good, and he is ready to exclaim, "This also cometh from the Lord of Hosts." "Not unto us, O Lord, not unto us, but to thy great name be the glory and the praise."

But did he, on this account, withhold his own hand from labour? Because the earth is the Lord's, and the fulness thereof, did he deem no exertion necessary on his part? Did he fold his hands in spring, and refuse to reap down the fields in autumn? No; he was not slothful in business. He rose early, and was late in taking rest, and ate the bread of carefulness. And knowing that the same God, who crowns the year with his abundant goodness, has ordained certain means by which that abundance may be insured; that He has endowed man's mind with wisdom to plan, and clothed man's arm with power to perform, the labour necessary for making the earth produce; and that, though "riches come of the Lord," yet it is the hand of the diligent that maketh rich, he employed every mean, he strained every nerve, he prayed and he laboured that his fields might bring forth abundantly, grass for cattle, bread for the eater, and seed for the sower.

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By a similar process may saving faith be obtained. It is, indeed, the gift of God; but God has appointed means, through the use of which he communicates the gift. One of these is prayer. "Increase our faith," Lord, help mine unbelief," were petitions presented to our Lord, and graciously answered by him, in the days of his humiliation, and we may be certain that he will not turn away such prayers from him, now that he hath" ascended up on high, and received gifts for men." Faith, too, is one of the fruits of the Spirit, and the " Holy Spirit is given to them who ask him." "Ask, and ye shall receive,"-ye shall receive the Spirit, and the fruits of the Spirit, one of which is faith.

The Word is another mean, through the use of which the gift of faith is conveyed. "Faith cometh by hearing, and hearing by the Word of God." "How shall they believe on Him of whom they have not heard, and how shall they hear without a preacher?" Hence it is evident that the Christian ministry is another mean by which faith is obtained. Our Lord prayed not only for his apostles, but "for all them also who should believe through their word." And Paul asks, "Who is Paul, and who is Apollos, but ministers by whom ye have believed, even as the Lord gave to every man?" The Lord gave it, and yet it was by the ministry of man that the Corinthians obtained it.

Before, then, we can justly complain that we have not faith, because the free gift has not been bestowed upon us, we must be able to say, that we have diligently used all the appointed means for obtaining it, that we have continued instant in prayer for it,that we have read and received with meekness the Word of God,-that we have attended regularly and devoutly on the ministry of the Word, that we have heard gladly the Word preached, and that we have taken good heed to what we have heard, hiding it in our hearts, that we might grow thereby. But none who do these things will ever complain that the gift of faith has been denied to them. Those who thus seek

shall find. Those who thus wait upon the Lord shall both receive strength and renew their strength. They shall grow in grace, and in the knowledge of our Lord Jesus Christ. And knowing him, they cannot fail to believe in him.

There is another mistake which some fall into on this subject. The Scriptures insist so much on the necessity of having faith, that not a few are disposed to ascribe to faith the merit of our salvation. They consider salvation as obtained, not merely through faith, but on account of it. They regard faith as the procuring cause of our acceptance with God. From being an agent, they raise it to a principal. From being an instrument, they exalt it to a cause. Now faith is valuable only as it unites us to Christ, in whom alone is salvation. It is through faith's instrumentality, but not on account of faith's intrinsic worth, that we are saved. Faith is a saving grace just because it connects us with the Saviour; apart from him it cannot save. The hand which the man fainting from hunger puts forth for the bread which is set before him, is, without all doubt, very valuable, yet no one would say that it was the hand, but the bread, which nourished and strengthened him. In like manner our salvation is owing not to our faith, but to the righteousness of Christ, which, however, our faith apprehends and appropriates.

From all this the necessity of having faith in Christ is still manifest. Though faith is not the ground of our salvation, yet, in as much as it is faith by which we are united to the Saviour, it is evident that without faith we cannot be saved.

It becomes us then to examine, with all the care and earnestness which such a question demands, whether we "be in the faith ?" Not having faith, we have no interest in Christ, and without an interest in Christ we can never see life, but the wrath of God abideth upon us. But how may we ascertain this all-important point? How may we know satisfactorily that we have faith? By its fruits we shall know it. We are purified as well as justified by faith. If we are united by faith to Christ, even as the branches are united to the vine, we will infallibly abound in those fruits of righteousness which are through Christ to the praise and glory of God. Faith has its fruit unto holiness. The man who lays the flattering unction to his soul that he has faith in Christ, while he is not cherishing the spirit, and becoming daily more and more conformed to the image of Christ, will find himself wofully mistaken at last. The great end and aim of the Gospel dispensation is holiness. The will of God in that dispensation, is our sanctification. The grace of God which brings salvation, so far from encouraging, teaches us "to deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world." If there is forgiveness with God through faith in his Son, it is not that we may be emboldened to sin against God; "there is forgiveness with God that he may be feared." If Christ has delivered us out of the hands of our spiritual enemies, it is not that we should any longer serve these enemies, but

that we should "serve the Lord in holiness and righteousness before him all the days of our life." If it is the privilege of those who are "in Christ that there is no condemnation to them," it is their character that they "walk not after the flesh but after the spirit."" Christ gave himself for us that he might redeem us," not only from wrath, but also "from all iniquity, and purify unto himself a peculiar people, zealous of good works." And "he bare our sins in his own body on the tree," not that we should continue in sin, but "that we being dead unto sin should live unto righteousness."

Let no one then say that he has faith which saves, unless it be faith which sanctifies also, unless it be faith which purifies the heart, and works by love, and overcomes the world, cleaving to duty as well as to privilege, and not only confiding fully when God promises, but obeying cheerfully when God commands. For while the ministers of the Gospel are bound to affirm that unbelievers shall die in their sins; yea, that "the unbelieving shall have their portion in the lake which burneth with fire and brimstone, which is the second death;" they are equally bound to "affirm constantly that they who believe must be careful to maintain good works."

COUNT VON DER RECKE. ADELBERT COUNT VON DER RECKE, was born in the year 1790 of one of the most wealthy families in Prussia. We have, as yet, no account of his early years, excepting a few anecdotes, which, however, sufficiently show, that the same principle of sympathy for distress distinguished the years of his boyhood as those of his

maturer age.

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His mother," says the author of an interesting little work, entitled DUSSELTHAL ABBEY, "having observed him looking very sad one morning, asked him the reason of his melancholy. He told her that, being upon the neighbouring mountain, he had observed the driver of an overloaded waggon beating his poor horse most unmercifully, because he had not strength sufficient to drag it up the ascent, and he had gone to the man and reproved him for being so cruel, and he had carried a large stone to put behind the wheel to stop the waggon from going back till the horse had rested. When he had done so, some other waggoners came up the same road, who all put stones behind the wheels of their waggons, and when their horses had rested a while, put their own shoulders to the wheels, and assisted the poor brutes, by short stages, to get over the steep, and he had put his shoulder to, also, and helped the horses. His mother, smiling at his artless simplicity, told him, that she saw if one man was cruel, there were others who were kind, and this was just what the Word of God said: A righteous man regardeth the life of his beast; but the tender mercies of the wicked are cruel;' for the Lord regards the conduct of man towards beasts, and required, by his law, a man to be tender even to his enemy's ass: If thou see the ass of him that hateth thee lying under his burden, and wouldst forbear to help him; thou shalt surely help him.' Aye,' answered Adelbert, our old coachman told me, that if a horse was laden too heavily, and beat severely, that the big white tears would come rolling over his cheeks, and he would'nt have one of these tears upon his soul for all the money in the world!'"

Adelbert received a good education, not only as re

:

gards literature, but religion; for his family was distinguished for its piety. He served for some time in the Prussian army, but his health obliged him to quit the service. The state of Germany at this time was awful in the extreme; for it had been the theatre of a protracted and bloody war. In meditating on the effects which war produces on the country which it has visited, we are apt to overlook those which are indeed the inost appalling. We imagine the country bereaved of the flower of its inhabitants, and we think of widows bewailing their slaughtered husbands, orphans weeping at the dismal tidings of a beloved parent's death, and the mother weeping over her son, her only stay, and the children mourning over a slaughtered brother. We imagine the country laid waste, and the hopes of the husbandman blasted; towns burned, and villages pillaged, and famine threatening on all hands. But heart-rending though this be, alas! it is not all. Would that it were; for the fields will again grow green at the cheerful voice of spring, and autumn shall return with its ripened fruit, and the widow, and the orphan, and the brother, and the sister, and the mother, will dry their tears, and remember, with pleasure, that those of whom they were bereaved died for their country. All this may take place, and yet the country has not recovered from the effects of the war; for there are others much more lasting, which we have overlooked her inhabitants have become accustomed to the excitement, the stir, and the licentiousness of the camp, and feel no inclination for the ordinary occupations of peaceful times. But even were they not only able, but willing, to labour, where is labour to be had? For her manufactories have been destroyed, her merchants ruined, and all her inhabitants impoverished, and the only resource of these wretched beings is to beg, to rob, or to starve. Their example, too, is copied by the unfortunate orphans, who have been left without any kind friend to teach them industrious habits, and to instil into their minds the maxims of virtue and piety. Such, but infinitely more wretched, was the state of Germany at the conclusion of the late war with France: her highways and villages were erowded with paupers and vagabonds; her numbers of orphans were growing up, uncared for and uneducated; and, as a natural consequence, were acquiring idle and vicious habits. Societies were immediately formed to adopt the best measures for curing this evil; but so dreadful and so widely extended was it, that many gave up their schemes in listless apathy, and resigned themselves to despair. At this truly alarming crisis, Adelbert stood nobly forward, and, amid circumstances the most unfavourable, engaged in an enterprise in which he has continued to labour to this day, and which deserves the effective co-operation of every one who admires true patriotism, or the zealous and persevering efforts of active charity. He directed his attention to the best mode of alleviating the miseries of the poor neglected offspring of soldiers, and others equally destitute, the early victims of the crimes or the misfortunes of their parents, and adopted the most effectual means of making them comfortable and happy, as well as a blessing to their country.

"In all his measures he was seconded by his family, and Overdyke became the head-quarters of the houseless orphan tribe. Reduced, however, as this noble family had been by the chances of war, their means were not commensurate to their wishes, and they were sur

rounded by general poverty; numbers of the opulent and respectable, who would willingly have aided them, were themselves in a state that needed assistance; and the middling and lower classes were struggling hard to preserve their own children from becoming burdens upon the public."

Adelbert, however, had put his hand to the plough, and was not to be discouraged; for all his confidence and hope were placed on Him who has declared, "blessed is the man who considereth the poor." He set himself vigorously to the work, and, after incredible exertions, formed what is now called the "Philanthro. pic Society."

"Our plan," says he, "was formed wholly in faith on the Omnipotent aid of our God, who feeds the ravens and clothes the lilies. Knowing our own weakness, our whole dependence was upon Him, and he has richly rewarded our faith. Before we printed our plan, or attempted to make collections, with the small sum of a few crowns, we began to put it in execution; and we can give our joyful testimony to the truth that the same God, who of old was mighty in strength, yet lives; and to-day, as well as at all times, through living faith in him, mountains shall be removed, and the greatest difficulties overcome.' This plan was, to receive those who had only wretchedness to recommend them,—to afford them an asylum, where they might be fed, clothed, and taught the first principles of the Christian religion, to read and write, and trained to habits of industry, and instructed in some business or trade whereby they might gain a livelihood, and become useful members of society."

There could not have been a more unfavourable time for executing such a scheme, the affairs of the Continent being in such a depressed condition. Adelbert, however, was not to be baffled, and he applied to all his own relations for support; as also to the King of Prussia, to the nobility, and, in short, to any one who felt for the spiritual and temporal wants of his fellowcreatures. To the eye of a man trusting in his own exertions, this appeal must have appeared in vain, for

it was made at a time when all ranks had exerted them

selves, even beyond their power, to deliver their native land from foreign thraldom, and every resource seemed exhausted. But Adelbert trusted in Him, in whose hands are the hearts of men, and who turneth them whither soever he will, even as the rivers of water; and the springs of benevolence, which had appeared exhausted,"burst forth afresh with renovated vigour."

"His earnest appeal was not in vain-every one came forward with gifts, and where money could not be had, contributions were made in kind.-His Majesty, besides a handsome annual subscription, granted an exemption from postage to all letters on the business of the Society; the nobility also gave large donations. Farmers brought provisions of every description-corn, bread, eggs, butter, cheese, &c. &c.; and the poor, who were unable to give anything else, gave their labour. In this lovely strife of kindness, the ladies were not the least conspicuous; some brought their jewels as offerings in the cause of humanity; others, who had already sacrificed theirs in the cause of their country, furnished ornamental pieces of work, and presented them to be sold for the benefit of the institution.

"So productive had these various contributions been, that when the Society held their first meeting in the church of Limburg, 18th October 1820, a house and schools had been built for the reception of orphans, and forty-four of the most miserable description had been received the whole under the management of Count Adelbert, one of his brothers, and his two sisters."

To educate such children as those who were admitted into this institution, must have been no easy task, for it was absolutely necessary, so ignorant and depraved were they, to break them into something like regard for the lowest and most common habits of civilized life; and even when this was effected, they not unfrequently deserted the institution, and rendered almost useless the labour of years. The attention of Count Adelbert and his sisters, who assisted him, was therefore more particularly directed to the infant orphans. The great end they held in view in the training of young and old, was to prepare them for the kingdom of heaven; and to promote this, they mixed religious instruction with useful employments, not neglecting proper recreation and healthful exercise. "Religious instruction, according to the pure doctrines of the Gospel," say they, "is the principal thing, the chief corner-stone of our whole plan of education and every deviation from this principle, whatever name it may assume, we consider as injurious and destructive." Their exertions were not fruitless, for about a year after their labours commenced, the Philanthropic Society, in its first report, dated June 1820, was enabled, by the blessing of the Most High, to lay a very favourable statement before its supporters. By the blessing of God," say they," on our attempts to rescue poor destitute orphan children from temporal and eternal misery, we have been enabled to go on prosperously." The following interesting narrative, illustrates at once the success and the difficulties with which their labours were attended :—

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"We cannot,' say they, without the deepest sorrow, mention the history of this unfortunate dear little child.' He was forcibly torn from us by his worthless. mother, and dragged about with her through the country to excite compassion. But as the delicate boy soon proved a burden to her in her sinful course of life, she boarded him in one of those lowest receptacles of pofant, left entirely to himself, partook of all the scraps verty and filth,-a beggar's hotel. Here the dear inthat had any appearance of food. This unwholesome diet produced disease, and he was neglected; now, starved and covered with vermin, he was fast sinking into the arms of death, when his situation was made known at the institution. They immediately hastened to the hovel; medical aid was procured for him—but it was too late! They had, however, the satisfaction, for the few last days that they attended him, to find that he had not forgotten the religious instruction they had instilled into him. To his last moment, the little thing continued to repeat, with much feeling, the prayers that he had learned at the institution. Many of the children visited poor Fritz on his straw pallet, for he could not be removed; and long after his death, it was the source of joy to them, that Fritz had, in his last moments, prayed with them to the Saviour of little children."

The benefits arising from the exertions of Count Adelbert, were not confined merely to those under his own charge, for they occasioned a very general excitement through the country, of which he availed himself, and soon had the pleasure of seeing similar institutions in Werden and Aschersleben. He made the most urgent appeals to his Christian countrymen in behalf of his scheme.

In connection with these institutions, the indefatigable Count erected Sabbath schools, and had the pleasure of seeing their beneficial effects in the great improvement that took place in the manners and habits of

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