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breathe the last testimony of Jesus' love. Around the bed stood two or three men of mild deportment *; and, to my joy, Serenus told me they were faithful labourers in this part of Christ's uncultivated vineyard. I was delighted with their assiduous attention to the dying Indian; and beheld how carefully they wiped away the cold and death-like sweat that sat on his brow. Nature was fast decaying ; but each convulsive throb, or beating of the fluttering pulse, spread over his countenance a divine lustre that diffused itself around, and kindled in the breast of cach spectator a fire of heavenly joy!

I felt myself reanimated, my heart glowed with gratitude to Him who had thus so abundantly dispensed his favours in this place, every one seemed to partake of the love and joy that abode with the departing saint, the action of the Spirit was shed abroad copiously!" Then I experienced the truth of the poçt's words:

* The chamber where this Hindoo meets his fate

Is privileg'd beyond the common walk

Of virtuous life, - quite on the verge of Heaven!” YOUNG, The chain of thoughts that naturally crowded on my mind, was broken by the strugglings between Death and Nature. The quivering flame of life that had been nearly extinguished, now seemed to rekindle, and kindly gave the almost breathless Indian an opportunity of telling the world that his Jesus was still faithful, though he was encompassed about with the pains of Disso'. lution. “I wish," said he, fetching a decp sigh, “ I could impart to my dear brethren in God half the joys I now experience! I was sick of love; but my beloved Redeemer " stayed me with flagons, and comforted me with apples." Glory, glory, be to my heavenly Father, for sending the blessed gospel to save such an unworthy wretch as I am! I feel the arms of my Saviour en. twined about me; and though I am passing through the deep waters, the billows shall not go over my head, neither will he suffer me to sink.' After regaining a little breath, he again spake: May God abundantly bless your labour of love, my dearest brethren ! Whether my countrymen will hear, or whether they will forbear, I beseech you not to relax in your endeavours to save their souls from death! Tell them, I bowed to idols; but did I put my trust in idols now, I shou!i/ sink lower than the grave!

Tell them, I performed the rights of the Ganges ; but there is no water that cleanseth from sin, besides the water of the river that “ proceedeth out of the throne of God and of the Lamb! I would say more, but I faint. I shall soon sleep in Jesus: - in his smiles I am happy!” Here he rester! ; and Serenus having strengthened my sight, I belielil, wiin astonishment, the lean and ugly monster Death, grasping in his cold embrace the dying Indian (but I perceived he had lo:1 his

* Missionaries,

sting); to comfort him were radiant angels kindly supporting his head, and pointing him upwards to the regions of boundless light. " True it is,' I exclaimed, “ blessed are the dead that die in the Lord !” and as I spako, the last and dreadful conflict with the world and sin was nearly over. With a faltering and tremulous voice the Indian breathed his last farewell, and as the happy soul burst through the apertures of Nature, “ Jesus receive my spirit” was heard to languisb on bis tongue. Thus fled the immortal part, and left the body still in the cruel gripe of Death. The vision likewise fled ; but yet the grateful recollection cheers my soul, and leaves behind a wishi to win a soul to Christ.

" The sultry climes of India then I'd choose ;

There would I toil, and sinners' bonds unloose !
There may I live, and draw my latest breath,
And in my Jesus' service ineet a stingless death!"





Ir frequently happens that in the occasional ministry of a stranger, the novelty of his manner, or some new and striking remark he has dropt, produces such an esfect on some hearers, that they can easily imagine themselves to be wonderfully profited; and they directly conclude that it would conduce much to their comfort and advantage, if they could but sit under such a man for a constancy. They do not seem to consider that sensations of this kind are often mere nature, and generally transitory; for nothing is more certain than that they usually decline and disappear with a few times hearing of the same person. Nor do they reflect that the stated hearers of this very preacher may find as much canse for complaint of want of profiting as themselves. This is not, however, “ mixing the word with faith,” but with sense; because it is not the faithfulness, power, love, or authority of Christ that is recognized, but some peculiarity of the speaker. Should any feel a backwardness to believe this, let them only recollect Üzat it may not be unusual for their owu minister to excite similar reflections withi the congregation of the identical preacher they so much adınire; some of whom may as well fancy, in their turn, that they could profit much more under such a one than with their own. Facis, however, sufficiently evince that this is for want of duly considering what sterling profiting is, and in what way it ought to be expected, and is usually obtained.

It seems precisely the same state of mind which has actuated maily

several miles from home to hear a stranger of some note, when they have the same promise of the Lord's presence and blessing at their own place *. Nor is it at all uncommon for hearers of this cast to feel much more pleasure in running after a fresh preacher, or even in attending their own, than employing one half hour in secret prayer, meditation, self-examination, and communion with God, without which, it must be allowed, the best sermons and preachers are lost upon us, and all pretensions to profiting yain and delusive. Nothing appears more remote from the reflections of such, than the observation of an eminent divine, that “the more spiritual any daty is, the more liable it is to be overlooked, and the less inclination will be found for it. Preaching and preachers, of even an evangelical description, may prove gratifying to nature, where there is no grace, as well as where i here is; bat private duties never will, except where they are observal for the purpose of self-righteousness, &c.

to go

66 Public duties,” observes the excellent Mr. Lavel, “may get us a name with men, but without the diligent and conscientious use of private ones, the soul will never thrive with God;" and it may be profitably added, the manner in which the latter are regarded, may prohanly furnish a good rule to determine how far we are influenced by right motives in the former; for if our pleasure be mainly confined to these, our sincerity in the other may be justly questioned, or at least becomes proportionably doubtful. “Hypocrites," says the same writer, “are not so much for the closet as the synagogue; for they will always prefer that which requires least pains and self-denial, along with most show and appearance t.

In a word, every hope or idea of profiting without as much attention to secret as to public duties, will be found to originate in the deceitfulness and unbelief of the heart. With a regard, however, to the sufficiency and faithfulness of Christ, more than to the wisdom and talents of men, united with frequent fervent supplications, our profiting may be as really expected under this as that faithful minister of the word. But where these are want. ing, we shall be liable to the same caprice and error as the weakest of the Corinthians 1 ; our partiality will be the proof of our ignorance and carnaliiy; and our choice and preference more resemble that of children than adults, who usually fancy themselves best served when most gratified and p'eased. We shall be without the discernment requisite to improve an important apostolic remark, “ Noither is he that planteih any thing, nor he that watereth, but God that giveth the increase.” The word

* The reader may find an affecting instance of this in a memoir of that eminent servant of Christ, Mr. Edmund Jones, in Vol. 11. of this Magazine, page 179.

“ The good man was cordially devoted to the interest of his flock with fervent prayers and inany tears; but, alas ! these things are overlooked, and can be easily dispensed with by too many bearers, if they can only be accommodated to their mind in the preaching part." + 1 Sam. XY, 20-22.

# 1 Cor. iii. 17.

preached did not profit the church in the wilderness; not from a defect in the doctrines delivered, though no clearer than those of Aloses, but from the barren statc of their mind; for they wanted faith, meekness, and true spiritual desire*.

I would only remark further, that a preacher is liable to something of the same error in regard of a fresh congregation it may fall in his way to visit; for he inay as readily imagine them much better to preach to, and more likely to attend under himself than his own charge. This has probably misled many in their hasty removals : for what is more natural than a conceit that we can be more acceptable with another pcople, merely from some trivial incident of an unpleasant nature at home, or of a flattering one abroad, produced by an occasional sermon or two? But, while some hearers, like the foolish Corinthians, may be every now and then exclaiming, “ I am for sach and such preaching, and such a preacher;" and others, “ I am for another:" and some preachers themselves, “I should like such a people, which God has not given them,- Does it not appear to savour of more sound wisdom and true faith in God to be able to say,

I am for that preacher or that people which he has appointed and provided for me; because he knows better than myself how to suit me; and if I cannot be happy, satisfied, and benefitted with his provision and appointment, neither shall I with iny own?" The one is to be carnal, and walk and talk as men ; the other is to be spiritual, and to walk as Christians +.

# James i. 21;

1 Pet. ii. 2.

+ I Cor. iii. 1-4.


66 For

my days ure vanity. Job vii. 16. Tue human mind was formed for great attainments : it has in it a restless desire after knowledge, and the accomplishment of some favourite and proposed pursuit ; and the thing which every man proposes to himself as the object of that pursuit, and the means whereby he endeavours to attain it, constitutes the morality or immorality of his character.

Lite, and the engagements of life, awake in every individual a consciousness of innumerable duties, - duties which demand our attention, and which are not to be dispensed with. On the diligent and faithful discharge of these duties depends that respect which distinguishes men in a state of society. The truly virtuous and pious man seldom fails reaping his deserved reward, Providence living so ordered, in the present state, that trials shall, in general, be the micans to prepare for happiness. Humility is the way to honour; and an laughty spirit goes before a fall.

Our pursuits in the present life are frequently interrupted by disasters, or dispensations which becloud our prospects, and throw at once a serious gloom over the most pleasing and prosperous circumstances of our affairs. Of this Job is an eminent instance. Virtue utried is not known, its lustre is hid. The school of Adversity is the best school to form men ; and it appears essentially requisite, from the imperfection of our nature, that we should pass through great evils to attain great good. A spirit chastened by adversity and ailliction is no little acquisition or ornament.

Perhaps the words in the sacred text are designed to express, by Job in his sufferings, the want of health to discharge the duties, or accomplish the schemes which he had projected, or the not retaining that situation which Divine Providence had fore merly and prosperously placed him in. As if he had said, "A little while ago I was in a state of dignity and grandeur, surrounded with a numerolis atiendance, whom, when the car heard it blessed, and when the eye saw, it gave witness to : but now I am the ridicule and contempt of the most abject wicked men, severely chastised, and suspected by my nearest : kinsmen and best friends." Changes like these astonished him; and in iris dark aflictions, perhaps he conceived the end for which he was created was not accomplished, or to him, so unaccountably frustrated, that he was utterly at a loss to explain either the equity or the design thereof. The order of present af. fairs sometimes embarrasses and perplexes the wisest of men ; of present things, Solomon concludes, “ Vanity of vanities, all is vanity !” The incompetency of human reason to comprebend the administrations of Providence, frequently casts the mind into a state of perplexity, in which it is our duty to submit, be silent, and adore. It is one part of the Christian character to commit his concerns into the hand of his God; for when he has tried him, he shall come forth as gold purified.” We cannot understand the infinity or equity of the divine operations ; but a good man, under the most frowning providence, will, with complacence, confide in him, knowing that virtue is the best inheritance, and godliness has a sure and eternal reward.



THE GOOD MAN, As described by Modern Fashionalie Trilers. ,“ One thing extremely obvious to remark is, that the good man, the man of virtue, who is necessarily presented to view ten thousand times in the volumes of these writers, is not a Christian. His character could have bets formed though the Christian revelation had never been opened on ihe carih, or though all the copies of the New Testament had perished aces

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