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THE CHKMSfIAN IMDEX, * ANIIWIA TMISCEIXA NV. JESSE MERCER, Editor. Two Dollars per annum, if paid in advance, $2 50, if payment is delayed six monllis, $3 00, if not paid till the end of the year. Those who discontinue must pay up arrearages before their request can be attended to. Agents who forward payment, in advance, for five subscribers, are entitled to a sixth copy gratis. All Communications addressed to the Editor, must be post paid to receive attention. DO 6 TRIIfALr From the Religious Herald. PREDESTINATION. No. IV. Mr. Editor, —I believe the last number concluded by asking—if God not only foresaw but determined the holiness anil happiness of some men ? We beg the reader to turn to the last number, and we shall proceed by re marking—Scripture answers in the affirma tive :—lt speaks of an order of beings superior to men, stiles them (not on account of their nature, but office) angels; and calls some of these elect ungels. The Scripture speaks of that extraordinary person, the Lord Jesus Christ, and calls him also God's elect: and ’ the nature of the thing requires us to believe he was chosen to his work, to the utter impos sibility of its frustration. The same Scripture tells us that twelve were chosen to the apostle ship; and some, but not all, (for Judas was excluded) toobtain eternal life. The converts among the Jews, are said to be elect according to the foreknowledge of God the Father. — The Gentiles afe said to be predestinated un to the adoption of children, hy Jesus Christ; and to be chosen in him before the foundation of the world. The apostle Paul says, “that the names’ ol his fellow labourers with Clement, and the names of some women who laboured in the Gospel, were in the book of life:” from all which we conclude, that the doctrine of per sonal, eternal election, determining the hoik ness and happiness of a great multitude which no man can number, is a sound, safe, scriptu ral doctrine. If it be asked, whether this elec tion of persons be conditional—that is, whether they are elected for the sake of their foreseen faith and obedience? The scripture answers, “that God ha 9 saved then)), and called them with an holy calling; not to their works, but according to his own purpose and grace, given them in Christ Jesus, before the world began"—that “thejindness and love of pyworKsnr* l iigh‘eousiiS"lrtH4:h they. have done,” but by saving them in a wfty of “mer cy, by the washing of regeneration, and re newing of the Holy Ghost.” Therefore St. Paul calls it ["election of grace,” and argues, 1 “if hy grace, then, it is no more of works ; oth erwise grace is no more of grace.”—lf it be asked, whether this decree does not weaken the interests of morality? The Scripture an swers by assuring us, “timt God, who, from the beginning, chose his people to salvation, chose them through sanctification of the Spirit and belief of the truth, whereunto lie calls them by the Gospel, to the obtaining of the glory of the'Lord Jesus Christ.” The holi ness of the gospel is therefore a part of the decree ; it is naturally and necessarily placed between eternal election, and eternal salvation; and of so great consequence are “faith, virtue, knowledge, temperance, patience, brotherly kindness and charity,” that these only “make our calling and election sure.” The last artfele in predestination is the consigning some to future punishment: we are to learn this also from Scripture. Let it here be observed in the first place, that Scrip ture assures us of a distribution of punishments, as well as rewards, at the last day. “Some shall a wake to shame and everlasting contempt. They that havo done evil, shall come forth to the resurrection of damnation.” No one will pretend to say, God did not foresee this eyent; his foretelling it, precludes such an extrava gant objection. Nor will any one say that God could not have prevented it; yet he de termined not to prevent, that is to permit it. Reprobation is to be considered either as an ab solute or judicial act- To consider it as a judi cial sentence, seems most consonant to Scrip ture and reason. It is then, the righteous determination of God, to punish such as wilfully live and die in sin : we say wilfully, because we deny that God’s decree to punish, forces any man to be punished. God is represented in Scripture, as a just and holy being, a being who, out of love to his creatures, requires their obedience, but such an obedience us is proportional to the talents they receive.— “Those that have sinned without law, shall be punished without law.” Those that have sinned in the “law shall be judged by the law!” Those who have been favoured with the gos pel, as having “no cloak, (apology) for their sin,” for whom, if they perish, it will be less •‘tolerable than for Sodom and Gomorrah.”— One of the most odious ideas tliat we can form of God, is to consider him as “reaping where he has not sown, and gathering where he has not strewed;” conduct which Scripture every where disclaims on the part of the righteous God; positively affirming “that a man is ac cepted according to that he hath, and n>t ac cording to that He hath not.” God declares that “he desireth not the death of a sinner; that he hath no pleasure in the death ot him whodietli: that he is not willing that any should perish, but that all should come to re pentance.” lie has commanded the Gospel “to be preached to every creaturehe exer cises “riches of goodness, forbearance and long suffering,” to lead those to repentance, “who treasure up to themselves wrath against the day of wrath, and revelation of the righteous judgment of God.” He condescends to plead, and expostulate with sinners; to tell the wick ed “that he will abundantly pardon such as return to him; to ask them why will you die!” To say m the tenderest language, “O tlrnt you had known in this your day, the things that belong to your peace! O tliat you had hark • eneduntome! O that there were in them such a heart! O that they would remember their latter end!” He tells them that in such a ease, “their peace shoukl have been as a riv er, and their righteousness as the waves of the sea.” In a word, ho “sets before them life and death,” alarms by the terrors of one, and in vites hy the delights of the other; and ex pressly declares after all, that if sinners perish, “(heir destruction is of themselves.” Ho suys that “more could not have been done for his vineyard than he has done;” that when he “judges the people, the heavens shall declare his righteousness:” that heaven, with all his holy prophets and apostles, shall rejoice in his vengeance, tor “God will be justified when he speajteth, uad- cfear* when he judges.” The Scriptures further assign this wilful disobedi ence as the cause of destruction. If some an gels are “reserved in chains of darkness, to the judgment of the great day, it. is because they kept not their first estate.” If “Sodom and Gomorrah suffer the vengeance of eternal fire,” it is because they “gave themselves over to fornication,” &c. If blackness of darkness be reserved for any, it is for such “as turn the grace of God into lasciviousness, denying the only Ijord God, and our Lord Jesus Christ, commit ungodly deeds, separate themselves,” from the saints among whom they once hypo critically crept unawares, and with whom, like the people saved out of Egypt, they once pretended to be travelling towards the land of promise: of such men, the annals of the church give us the history# and such all the prophe cies tell us we are *o expect. Yet after all, the apostles would have us to compassionate such people, “save them with fear, pulling them out of the fire.” When St. Paul had been professedly treating this subject m the Oth of Romans, and asks, “What shall we say then! The Gentiles have attained, but Israel hath not attained.—Wherefore? because they sought it not hy faith. If it be said faith com eth by hearing”—What! says the Apostle, “have they not heard ! Yes, verily, did not Israel know! —Yes, to Israel he suith, all the day long have I stretched out my hands to a disobedient and gain-saying people.” The apostle no where assigns God’s decrees as the cause of reprobation, but declares they “attain ed pot, because they sought not.” On this subject, he quotes a passage on judicial blind ness, often applied to the Jews in the New Testament, but never to the Gentiles, taken from Isaiah’s prophecy; but it ought, to be oli served, that this prophet appears to have had a commission of mercy, first proposing to make their “scarlet sins white as snow;” and hav ing been treated as the former prophets were, ho received “in the year that King (T/.ziah died,” n commission of vengeance, recorded in tfce sixth chaptemf his propnecV. The ease ofanir Saviour and his apostles being exactly similar, their reasoning persuading, all their doctrines, and all their proof being rejected, they apply Isaiah’s second mission also, to that obstinate people, and tell them tini Owl, in a judicial way, for their wilful obsti nacy, would give them the. spirit of slum- | her, and prevent the if believing in future.— St. Paul’s.sermon at Antioch, exemplifies our subject: no relates the expectations of their niicesfm-s; the fulfilment of prophecies in Jesus Christ, the rejection of him at Jerusalem, and tells them that through ‘that man was preach ed the forgiveness of sins.’ He entreats them to beware lest that come upon them which was spoken of in the prophets. —“Behold ye despi sers, and wonder, and perish.” He presses these matters home in private, and when they contradicted and blasphemed what ho said, ho and Barnabas boldly and awfully said, “It was necessary that the word of God should first have been spoken unto you; but seeing you put it from you, and judge yourselves unworthy of everlasting life, 10, we turn unto the Gen tiles.” Thus he did also at Rome, and in so doing, he had the sanction of his roasters ex ample; who, when his disciples asked, “ why speakest thou unto them in parables?” Was pleased thus to account for his conduct: “ be cause they seeing, see not—and hearing they hear not,’neither do they understand: there fore, by hearing, they shall hear and not un derstand, by seeing they shall see, and shall not perceive.” The Scripture further tells us that God will deal with the Gentiles as ho did with the Jews—“that they were broken off for unbelief, and that we stand by faith.”— That they shall be grafted in again, if they abidg not still in unbelief, ami that we shall be cut off’if we continue not in his goodness. The sum of the whole matter seems to be that God from all eternity, foreseeing that all left to themselves, would wilfully and obstin ately continue in sin—from all eternity, deter mined to punish some with “everlasting de struction from his presence,” thereby righte ously expressing his utter abhorrence of sin. That to express his infinite love, he determined to pardon and save others; that in the one case lie affords the supernatural aid of his Spirit, anJ in the oilier, he does not deny it, because it is not sought—it is not asked; and that in both cases, men act freely, and without vio lence. Tnere seems to be but the shadow of a diffi culty remaining. How can God invite, expos tulate, plead with sinners, when he foresees that they will not, and even fore-determines that they shall not repent, and be saved ? On this difficult question, what must we answer! Must we say could not foresee the event? This cannot bo admitted without shocking injury to his perfections, as well as to scripture,- which foresaw and foretold the rC- joction of the Messiah by the Jews, and the rejection of the Jews for'murdering the Mes siah. Must we sav then that God expostulates with none but the’ elect! But this is rather cutting the knot than untying it. The reasons and explications of learned men in defence of this position are far from satisfactory; and it seems very clear that God has c unmanded his ministers to address invitations to all, in the most extensive sense of the word. Must we then sav that God is insincere in addressing them ! This is dreadful: for ifGod can speak falsely, dangerous is the state of tliose who trust him. Neither of these inferences can be admitted : indeed it would answer no end; for to admit either of these, is to plunge ourselves into a thousand difficulties, for the sake of re moving one. Let us then rest where we WASHINGTON, (Ga.) TUESDAY, OCTOBER 7, IBS4. ought to rest. ’ Let us believe the following scriptural propositions to be true, and lot us leave the manner of reconciling them to God, and apply ourselves to practice: “ Known uu to God are his works from the beginning.— Whom ho did predestinate, them he also call ed: the Lord hath made all things for himself, even the wicked for the day of evil. The Lord is patient towards all men; not willing that any should perish, but that all should come to re pentance. The gospel is to be preached to all nations, and to every creature; for the obe dience of faith, wil giveth to all men liber ally, and upbraideth not. Everyoene Hint ask eth receiveth; and he that seeketh findeth; and to him that knoeketh it sliall be opened. Whosoever shall cail on the name of the Lord shall be saved. There is no difference between the Jew and the Greek : for the same Lord over all is Tieh in mercy to all that call upon him.” Let us believe “that without holiness no man shall see-the Lord;” and that this is the Father’s will—“ Every one that sesth the Son and belicveth on him, may have everlas ting life:” that though “it is not of hifn that willeth, nor of him that runneth, whosoever will may come and take of the water of lifo freely.” I call this a shadow of a difficulty ; for indeed a man must know very little of God, very little of himself, and very little of scripture, not to know that two truths may be both certain,& yet the harmony of them beyond Ins comprehension. It is proper for Scripture as “ the voice of Jehovah powerful and full of majesty,” to reveal such truths; and it belongs to faith to receive them, fully persuaded that things “ impossible with uien are pi ssiblo with God.” There are two sorts or parsons who object to this mode ot reasonsng; the oiie pretend that it is irrational; the other that it is unscriptur al. I wish to know of the first, whether in ma ny cases thousands in the world are not obliged to receive two truths which they cannot con ciliate ? For instance, who does not know that every day the sea running six hours together from South to North, makes a flood on the coasts; and after a quarter of tin hour’s pause, returns back again from North to South, leav ing the£oast at an ebb! Who does not know that t.liese are regulated by the course of the moon ? That the Spring tides or highest tides are about the now and full of the moon, and that the highest, happen at the equi noxes ! Thg moon regulates the tides, the tides are regulated by the moon. Are these the less true because thousands cannot account for them ? Is this phenomenon the less true because some philosophers ascribe it to the compression of the atuiosphon!,goiiie 1° jba power of gravitation, and others more tim eaous, are afraid to pronounce the cause at all. The monsoons or trade winds in the East In dies, blow constantly 0 months ode way &. tlic contrary way the other six. A constant cast wind blows under the equator, Is it, not cer tain that these are altogether unaccountable to thousands, who yet ha ve the fullest evidence of the facts! and would it at all affect the facts, if no one in the world could account for them ! These, with an endless number of earthly things, are analogous to heavenly ones; and we insist on the reasonableness of faith in both. Those that urge scripture a gainst us, either deny the truths advanced because they imagine they are not Bible truths, or else because they cannet comprehend them. If any deny such plain truths as those, I have no desire to converse with such; for it is plain they are not fully attentive to the language of scrijiture and reason: if scripture does not as sert God’sdeerces, und man’s self-destruction, I know not any truths which it does assert. If any believer of scripture denies, because he cannot comprehend tiie harmony of these, he ought by the same rule to deny the two na tures ol Jesus Christ; the union of soul nnd bo dy in man; the resurrection of the dead, and every other mystery of Revelation and reason. In a word, God has mad 6 holiness every man’s duty, the nature of things annexes to it pre sent peace and future reward; let us therefore be fully persuaded, that “the Judge of the whole earth will do right:” that they who “wait on him shall never be confounded.” Let us believe that inviolable and eternal rules of right and wrong will “reward every man according to his works: and that the wicked” only “shall be turned into hell.” flow long shall divinity which ought to lend the way to other sciences, loiter behind them all? But I have written enough for one num ber, and will pause, beseeching the composi tor to be as attentive lo his copy as possi ble, though l fear I do not improve in my writing according lo promise. From the American Baptist Magazine. NEANDER ON BAPTISM. Os all the historians of the Christian Dr. Ncacder, Professor of Theology in the Iloyal University of Berlin is now universally acknowledged to be the best. No one unites in such perfection all the qualities necessary to this arduous task, deep evangelical piety, superior learning, original, impartial, and thor ough research, rare candor, and acurate philo sophical discrimination. lie isa member ot the established church ot Prussia, und conse quently a Piedobaptist. Yet the mature fruits of all his investigations respecting Baptism in the primitive church, are such us must, we think, dismay our lbedopartist friends, and may well infuse a modest joy into tiro breast; of every conscientious Baptist. We find the following historical statements of Neander taken from his great work on the Primitive Church, in the Bibical Repository ; for April 1834,’ translated from the original j German by Prof. Robinson.—[Ed. M.vu. In respect to the celebration of the two symbols of Christian fellowship, baptism j and the Lord’s supper, the appointment of j Christ himself was to t>£ maintained and transmitted without change; and the pe culiar shaping of the Christian life in con nection with the Church among the Gentile Christians, could not extend its transform ing influence to them. In baptism the es sential point was the entrance into fcllow- skip with Christ, along with which conse quently was included the be being incorpo rated into Christ’s spiritual boi y, —the be ing received into the fellowship of the re deemed, into the church of Christ. Bap tism, therefore, in accordance with its char acteristic feature, was to be a baptism .itito Christ, into the name of Christ; and it can be proven, that originally in the formula of baptism this alone was made prominent.— The mode of immerision in baptism, which ■foe Jews,'passed over conseqiP ntly to the Gentile Christians also. This fornj was doubtless best adapted to ex press tlur which Christ intended to express hy this symbol,.—the merging of the whole man into anew spirit and life. Patti, how ever, takes occasion to empoly also what was accidental in the form of the symbol, —the twofold action of submersion and emersion, to which Christ in the institution of the symbol had no regard. As Paul found in this an allusion both to Christ as dead and t* Christ as risen, to both the negative aid positive aspect of the Chris tian life, —in following Christ a dying to all ungodliness, and in fellowship with him a rising again to anew and divine life, —he therefore made use hereof what was acci dental in the received form of baptism, iri order thus allegorically to illustrate the idea and the object of baptism, in its connec tion with the whole substance ofChristian ity. As now, baptism signified an mitrance into fellowship with Christ, it readily fol lowed from the nature of the case, that a profession of faith in Jesus as the Redeem er should be made by the candidateat the time; and in the latter part of the apostol ic age, there ere traces which point to the existence of such a custom. Since baptism was thus immediately con nected with a conscious and voluntary ac cession to the Christian fellowship, and faith and baptism were always united, it is high ly probable that baptism took place only iu those eases where both could meet togeth er, and that the custom of infant baptism was not practised in this age. Front the the examples of fhu* baptism ot whole fam ilies, we carl hv no means infer the exis tr-rreetffrtTr Dttprfitrtr. Oiie passage shows the iiicorroctnes ofsucli ail inference; for it thence appears, that the whole family ofßtephanus, who all received paptism from Paul was composed of adult members.— not only would the lateness ofthe time when the first distinct mention of infant baptism occurs, and the long-continued opposition which was made to it, lead us to infer its non-apostolic origin ; but it is also in itself not probable, that Paul, who was so urgent in making fifth alone the foundation nnd fundamental condition of every thing Chris tian and who opposed hitnsclf so emphati cally to every kind of opus operatum —that Paul shnnld have introduced or permitted a custom, which might so easily have been the occasion of transfering to the rite of baptism the illusion of a justification thro’ external things, (sarlcika,) against which, in its applicatem lo circumcision, the same apostle had ever so vehemently contended. The reasoning ofPaul to the Corinthians seems also to imply, that the children of Christians were not yet incorporated into the Church by baptism; hut at the same time, this passage speaks of a sanctifying influence from the intercourse und fellow shp existing between parents and children; through which influence the children of Christian parents are distinguished from the children of parents not Christian, and in consequence of which they may in a certain sense be termed (hugta,) holy, ,n distinction from the ( akatharta,) unholy, profane. Here now we find the idea, out ofwhich infant baptism must and did af terwards develope itself, and through which it is to be justified in the spirit of Paul; al though on the grounds above mentioned, it is “not probable that lie himself, under the relaxioms in which lie stood, actual ly introduced the custom. As to the idea, mentioned in the last paragraph we are willing that all our rea ders should judge for themselves. Oar concern as Christian believers, is with the Facts. Who will wonder, after this, that the voting evangelical ministers of Germany are becoming Baptists? See the letters of Prof. Sears in our July nnmbcr— Eu. Mag. PeV-ra! years ago a clergyman in Massa chusetts attended a small prayer meeting in a I private house. Observing that one of the per-1 ! sons present seemed impressed by the services, | lie conversed with her after the meeting had closed, and went his way. The occurrence was forgotten by him, and he heard no more of | that unknown individual, until a few weeks | since, he received a note from a female about I to sail ia a company ot missionaries to Asia, | acknowledging her obligations to him as the iu ! strunient employed by the Spirit in first turn | ing her thoughts decidedly to the claims of re ligion. She was the one with whom he had conversed alter the prayer meeting, and her devotion to the spread of the gospel was its re sult. Inclosed in the note was a card, on which was written in the Uurman character, “ he which converted! the sinner from the er ror of his way shall save a soul from death, and shall hide a multitude of sins."— S, S. Jour. imSCEtLAMEOUS. From the Christian Gazette. THE “MOTHER” AT HOIIE, Revelations xvii. 5. “How it works." —ln the Dublin Chr. E.vpminer for January, we find some in teresting facts respecting the wojrking of Romafiism in Ireland, arid from the char acter of its fruits there, a pretty correct judgment may be formed what the product will he, if the same tree be permitted to take root here, and send out its branches over our land. Our first extract will be from the account given hy the Rev. Dr. McLeod, of Campsie, Scotland, after a lour weeks’ scrutiny into the moral state of Ireland. He said: “If they wish to see the horrors of Pope ry, they must not stop in this country; they must cross to Ireland, nor stop on her near borders; they must proceed, as he did, to Connaught, to Connemara, and the west ern districts. There they are aroused on Sabbath morning, not by the solemn sound of the church bell, but by the clamor of men and women erecting their booths; and the afternoon of the holy l day is devo ted to every kind of revelry, countenan ced hy the priest and friar ! “The state oflreland was indescribable. He had himself been in a shop where peo ple, in broad day light, came in to purchase a certain sort of thick cloth, to wrap round the body of a deceased friend, with a view to mollify the flames of purgatory till ‘fa ther’ such-a-one hud time to pray him out, which, from a press of business, they said ho could not do for eight or nine days-! The common peoplo believe that not to know their Bible is their salvation, because in this case the responsibility falls upon the priests. There were a number of things put for Christ and his free salvation, be side the priest. To deliver some from pnvgtitwy, n-1: it ml red masses sary, some of-whicli .cost the poor eighty pounds. There were in Galway alone, four thousand who worshipped the Virgin as the Lady of Mount Carmel, and who were allowed to wear ‘a charm’ as a per petual safeguard and saviour ! There were also ‘holy wells,’ to one of w hich, namely,’ the island ol'Lochdcarg, fire thousand had resorted in one day, to perform vows and do penance.” These poor creatures, the Rev. Doctor himself saw going round these wells upon their knees, with the blood oozing out, and the flesh literally torn a way to the bone. The ferry to this island was let at two hundred and sixty pounds perannnm,all paid inpcceby these votaries! For the crying sin of holding a “Bible meeting” at Galway, and distributing the Scriptures, two Protestant clergymen, the Rev. M. 11. Seymour, and J. M. Wil son, are thus characterized in a paper in tlmt town devoted to Romanism, and its accredited organ: “The Biblical junta must be put down in Galway, it is the interest of the people of Galwayto put down such persons, for if the devil himself camcupon earth, he would as sume no other garb hut that of one of these biblicals. “Is it to he tolerated that such reptiles as John Marius Wilson, ct hoc genus omne, a hell-inspired junta of incarnate fiends, whom nothing hut the wrath of Heaven could have sent upon the earth to spread horror and devastation among the human race, should be allowed to crawl upon the earth without being at once trampled j upon, that the malignant poison of their I nature,” Air. “We therefore repeat that such men should not and must not be tole- ; rated within tho walls of Galway; and we assert that it is the duty of Protestants and Catholics, lor the sake of mutual good w ill, to unite in accomplishing this desira- i hie object.” “One serpent Ims hence j been banished Ballinrobe, but there still remains a greater reptile, John Mari- j us Wilson, who must at once be trodden j under foot: we are determined to perse vere until we TERMINATE IUS ODI-1 OUS CAREER.” In the same number of the Examiner, i ! we also notice an affray which occurred in j a Roman Catholic Chapel, in consqtience of the curate’s reading, after the celebra tion of mass, the names of several parish- , ioners who had neglected to pay their \ dues!—and a similar one for two succes sive Sundays for the occupancy of a con tested pew, in which blows were frequent ly exchanged, and peace for the remaind er oftlie service secured only by persons standing between the rival and claimants. Such scenes are sufficiently disgraceful in any country. In Ireland we believe them to bo less the sin oftlie people, than Vol. 2. No. 40. of their religious teachers. Where has Popery been the dominant religion, and it could be said of it, that its spirit was “peaceable, gentle, and easy to be entrea ted!” * Changing Sides. The readers of this paper will be pleased to learn, that quite recently, several per sons, ministers and candidates for the min istry, have changed their views on the sub ject of baptism, and have embraced the sen timents of our denomination. Their names as they occur to mind, are as follows:—Rev. Mr. Halping of Orwell, Vt., and formerly pastor of the Pedobap tist church in that town, arid a man of ex cellent character and liberal education. Rev. Mr. Nott, of Nashua, N. H., a gen tleman of high standing, has renounced in fant baptism, and with him many of his church coincide in opinion; but he has not yet adopted immersion as the only mode for believers. Probably lie will not long remain where he now is* A student in the senior class at Andover, after perusing Prof. Stewart’s late essay on baptism, arose, add was immersod straight way, and is now on his way rejoicing.— His name has slipped from our memory at this moment. Mr. Willis, a licensed Pedobaptist min ister, and a graduate of Union College, at the last commencement, has recently been baptized by brother A. D. Gillett, pastor’ ofthe Baptist church in Schenectady, and is now laboring with the Baptist church itr Amsterdam. N. Y. We should not look upon these things with unholy exultation, but we should hum bly Thank God, and take courage. We may he despised by some, but we cannot doubt of the eternal truth of our principles.’ [iY. Y. Bap. Repository. DEATH OF HERYEI. J. Hervey, whose Christian character was established by sincere piety, love to man mercy,’ and uprightness toward all, exhibited the same character also in his last painful sickness by his great patience. Not a single murmur es him. lie did not receive everf a small part ofa citrou, without praising God for that love and care through which he had obtained so much assistance and comfort for a sick anil frail holly l . Ds. Stonhouse visited him about three hours before his death. Hervey addressed him in a most powerful and feeliug manner, concerning the momentous concerns of his soul. He en treated him not to be too much occupied with’ the a fours of this life, but, among his numer ous engagements, to attend to the one thing needful. If this is attended to, he continued, then even the poorest will not want; if this is neglected, the richest will be poor. Stonhouse perceived that he spoke with in creasing difficulty:, and that the agonies of death approached, and accordingly entreated him to spare himself, and not to exert himself so much in speaking. Nay! replied Hervey, you tell me that I have but a few minutes to live: O let me employ them to the glory of our great Re deemer! He then gave an explanation of the words of Paul. All is yours, whether life or death, and you are Christ’s, and Christ is God’s. Here, he said, is the treasure of the Christian, and a noble treasure it is. Death is reckoned 1 with it. How greatful am lon this account! for it is the way by which I come to God, the Author of everlasting life. I know that lie will gradually, and at the proper season, liber ate melrorn the bonds of mortality. This lim ited suffering will endure but for a moment, and then comes an eternal and unspeakable glory. Welcome then, O death! Just ait thou reckoned among the treasures of Christ ianity ! For me to live is Christ, and to die is gain! lie now paused a few moments, and after he had raised hiniselfa little upon his chair, thought tho approach of death was apparent in him, he repeated with a joyful countenance “ Lord now lettest thou thy servant depart in peace.” li> a short time after, he fell asleep. Not long since Mr. Schoolcraft, noted for his extensive knowledge and valuable public tions about the West, went on an expedition to the sources ofthe Mississippi. He has just ’ published a narrative of his journey ings, and j in his preface mentioned a fe\ facts which i cannot tail to gratify the philanthropist and j Christian. No ardent spirit, lie informs us, was used hy his company from the day ofstart | ing to the day of return. The labour was i often excessive, and seemed to require every thing which cou]d give his men strength.— ! But the vigour, patience, and cheerfulness I with which they endured fatigue, clearly prov | ed that the want ofthisstimulantdid not lessen I their efficiency. On the contrary, Mr. S. i asserts that with loaded canoes his company were enabled to travel farther than the mem ! bers of any previous expedition even in light j canoes. But Mr - S. informs us that his pally also halted and rested every Sabbath day. What a | tale is this! Ilismen lying by every seventh day, and when travelling destitute ofardent spirit, and yet outstripping all who went before them! How clearly docs it show, that God’s laws all tend to good, and that the observance of them secures it! How strong the recom mendation of abstinence from ardent spirit, and of the keeping of the Lord’s day holy ! [Gmabirr Observer. Good.—lie is a good man who grieves ra ther for him that injures him, than for his own suti’ering; who prays for him that wrongs him, ! forgiving all his faults; who sooner shows mer cy than anger; who offers violence to his appe tite to subdue the flesh to the spirit.— Tuylor's Guide to Devotion.