that we are the only true church, that we are the peculiar people of God:-no, blessed for ever be his name, we have not so

learned Christ. Those who have yielded obedience to the law of God written in the heart; who have been melted down as it were under the operation of his power; who have been broken off from the wild

olive tree, and ingrafted into Christ, who remains to be the true and living vine, the living head of his own church; those who have been washed in the laver of regeneration, been born again from above; those, and those only, are members of the true church, wherever their lot is cast.

"We may be bowing down to outward things, to outward ordinances, to outward washings; we may be sprinkled in infancy; we may have promised for us, 'to renounce the devil and all his works, the pomps and vanities of the wicked world, and all the sinful desires of the flesh; to keep God's holy word and commandments, and to walk in the same all the days of our lives; and that we shall believe all the articles of the Christian faith.' I mean nothing reproachful to any religious society, the Searcher of hearts knows my innocency;-but you know this is often promised for thousands and tens of thousands in the land of my nativity, and for many in this land; and even in this enlightened age of the world, there are many who are found, I was going to say, daring and presumptuous enough to promise this for their children, when, without breach of charity, it must be acknowledged that in many instances they have not attained to that experience themselves. We may be sprinkled in infancy-we may be immersed in water in advanced years--and this may be repeated a thousand times over; and it is very possible, (experience hath taught us--we cannot close our eyes or take leave of our senses--we must be convinced,) that many of those who have passed through these outward observations, are as great strangers to the life of God in the soul-that life which is hid with Christ in God, as many are, who make no profession at all. My dear friends, religion is an inward work. We may be washed again and again; and it is possible, indeed I have known instances, where persons have proved rank infidels after all this; and have denied the efficacy of the power, and the divinity of our Lord and Saviour Jesus Christ!"

Mr. Bruen, who follows next in order, in one respect has imitated friend Withy, for his discourse is founded on no particular passage of scripture. He is known to us as the author of several other sermons, which are exceedingly well composed, and replete with evan

gelical sentiment and good feeling. But we must leave Mr. Bruen at present to make room for an extract from the very powerful address of Mr. Whelpley, in commemoration of the founding of the colony of New Plymouth. It is altogether an eloquent and most interesting discourse. It is founded on the expression, Prov. x. 7. "The of the just is blesmemory sed." He traces in a very masterly manner the principles, the reasons of the emigration, the settlement, and progress of the New England pilgrims.

But

"It is," he justly observes, comparatively of no importance to us, what were the previous fortunes of these men, or what the peculiar circumstances of their settlement, further than we can trace from them consequences affecting the character and fortunes of their descendants. such consequences we do trace, and they are matter of daily consciousness and daily rejoicing. The only difference made by the lapse of two hundred years has been to give direction to the stream that burst from the Rock of the Pilgrims, and deepen its channel and swell its tide. Indeed, every view we can take of the causes leading to the present character and condition of the New England people, carries us back through an unbroken chain to the settlement at Plymouth; and it is surprising to see how radically the fortunes of the present generation of their descendants, and the prospects of this country, as they open before us, have been made to depend upon the operation of pious principles in that early and feeble establishment. There is scarcely a principle of government or of civil polity--of religion or of morals, that enters into our now consolidated system, but may be traced back through slight variations to a deep spring-head at Plymouth. The changes that have intervened have not, as they often do, annihilated the first fabrics of religion and government :--there

has been no return of barbarism--no destruction of liberty and law--and no retreat from the grand principle of religious freedom, that every man has a right to worship God according to his conscience.' On the contrary, there has been an advance--a steady march of intellectual and moral improvement; and what formed the bones and sinews of that infant republic, so much afflicted, tost with tempest and not comforted'--so long cradled between the forest and the ocean--so often wakened by the yell of the savage, and exposed by a mother, whose tender mercies were cruel, has but grown into the aspiring strength

and manhood of this mighty empire. We see the spirit that actuated the infant--how the first beatings of its heart were piety-and how its first breath was liberty; for the same spirit, though not so purely, now actuates the man."

Considering ourselves as the descendants and successors of the men to whom America owes all its greatness and glory, we participate in the exultation of Mr. W. in the following animated passage. We only trust that the sifting did not carry off all the good seed. A remnant was left, and changed as the times are, we trust this little one has become a thousand.

"Now let us go back again to the rock, where the pilgrims first stood, and look abroad once more upon this wide and happy land, so full of their lineal or adopted sons, and repeat the question, to whom do we owe it, that the wilderness has thus been turned into a fruitful field, and the desert has become as the garden of the Lord?' To whom do we owe it, under an all-wise Providence, that this nation, so miraculously born, is now contributing with such effect to the welfare of the human family, by aiding the march of mental and moral improvement, and by giving an example to the nations of what it is to be pious, intelligent, and free? To whom do we owe it, that with us the great ends of the social compact are accomplished to a degree of perfection never before realized; that the union of public power and private liberty is here exhibited in a harmony so singular and perfect, as to allow the might of political combination to rest upon the basis of individual virtue, and to call into exercise, by the very freedom which such a union gives, all the powers that contribute to national prosperity? To whom do we owe it, that the pure and powerful light of the Gospel is now shed abroad over these countries, and is rapidly gaining upon the darkness of the western world;--that the importance of religion to the temporal welfare of men, and to the permanence of wise institutions is here beginning to be felt in its just measure ;--that the influence of a divine revelation is not here, as in almost every other section of Christendom, wrested to purposes of worldly ambition;--that the holy Bible is not sealed from the eyes of those for whom it was intended;--and the best charities and noblest powers of the soul degraded by the terrors of a dark and artful superstition? To whom do we owe it, that in this favoured land the Gospel of the grace of God has best displayed its power to bless humanity, by uniting the anticipations of a better world with the

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highest interests and pursuits of this ;--by carrying its merciful influence into the very business and bosoms of men ;--by making the ignorant wise and the miserable happy ;--by breaking the fetters of the slave, and teaching the babe and the suckling' those simple and sublime truths, which give to life its dignity and virtue, and fill immortality with hope?--To whom do we owe all this?--Doubtless to the Plymouth Pilgrims!--Happily did one of thosc fearless exiles exclaim, in view of all that was past, and of the blessing, and honour, and glory that was yet to come, ' God hath sifted three kingdoms, that he might gather the choice grain, and plant it in the wilderness!'"

Dr. Rice's sermon, founded on Acts xiv. 23, contains much interesting information on the state of religion in America. The following passage is particularly worthy of attention, as containing the most recent view we have seen of the condition of America in regard to religious instruction.

"In 1753 there was in New England, on an average, one liberally educated minister to every 628 souls: but the case is greatly changed since that period. An examination of college catalogues, from their foundation to a late date, gives the following result :--from 1620 to 1720, of graduates the proportion that entered the ministry was one half; from 1720 to 1770, the proportion was one-third; from 1770 to 1810, the proportion was one-fifth; from 1800 to 1810, it was one-sixth.

"In the third report of the American Education Society it is stated, that the whole number of ministers, graduates of colleges, then living, was about 1,465; and the number of educated ministers, of all societies, was put at about 2,500, as the very highest calculation.

"Mr. Ingersol, in his late oration before the Philosophical Society of Philadelphia, states the whole number of preachers, of all sorts and denominations, at 5000. Of these not a few have an education but little above what is afforded at a Sabbathschool. Some have received a chaos of opinions, made up of Socinianism, Univer-`` salism, and Antinomianism, most strangely combined. I do not pretend to know what proportion of the whole number ought to be considered as competent to interpret the Bible, and qualified to direct the powerful influences of religion: but on the supposition that all are able rightly to divide the word of truth, if one minister is to be allotted to every thousand souls, then, at this moment, five millions of our countrymen may be considered as destitute !

"But there is one consideration which increases the darkness of the prospect, already sufficiently distressing. The ratio of 1000 souls to one minister does by no means exhibit the full extent of the evil. This ratio is the highest that can reasonably be applied to the most populous districts of our country: but when applied to a population so dispersed as the great majority of ours is, and must be for a long period, it is much too large. A brief illustration will make this evident. Perhaps a compact city congregation may increase to three thousand souls, and yet be served by one minister. But let this congregation emigrate to the west, and spread themselves over six new townships, and then they will need the labours of six ministers.

"This is most obvious: and in confirmation I state, that to my knowledge, in many parts of our country, few as the ministers are, their regular congregations do not exceed, often do not amount to five hundred. Of the whole 5000 ministers I should say that three thousand do not minister to greater congregations than just stated. This makes the destitution of the country more appalling, and shows a still wider scene of moral desolation.

"But if any doubt the correctness of these calculations, let them listen to the positive testimony of eye witnesses. I have myself preached to people who had not heard a sermon in nine months-and it was no extraordinary case. I have heard a gentleman, whose word is as good as his oath, say that in one district of our country, compact, rich, and populous, there were 60,000 people connected with no religious denomination whatever. Another tells us of 180,000 without religious teachers. Another, of a district of 100 miles in extent, where there is but one settled minister. I could go on by the hour in mortifying, heart-sickening, appalling details of this kind, to show the nakedness and desolation of the land. But the task is too painful. The emotions awakened by these facts are overwhelming.”

BIOGRAPHY.

As our first article in this depart ment, we present our readers with a highly interesting account of DIVIE BETHUNE, Esq. the son-inlaw of the well known and highly respected Mrs. Graham, and the friend and patron of every good work. It is drawn up by a friend of the family, who had the best access to know the facts which it details.

Divie Bethune was born April 4th, A. D. 1771, in the town of Dingwall, the

He

capital of Ross-shire, in Scotland. was descended, on his father's side, from a branch of the Sully family, who some centuries ago, emigrated to Scotland from France and on his mother's side, from the Monros of Fowlis, she being grand-daughter to Sir Monro.* His parents were

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both pions. His father was by profession a physician; a magistrate of Dingwall, and an elder in the Established Church of Scotland. He trained up his children in habits of piety, and poured instruction on their minds, more in the persuasive ac cents of a friend than with the authority of á father. In this, his son resembled him much.

The subject of this sketch was the youngest of four children, who reached maturity, and was designed by his father for the ministry; but his father dying when he was only fourteen years of age, the plan was relinquished. He pursued his education, however, and improved his mind by general reading until the age of eighteen years. Not wishing to be burdensome to his mother and sisters, and following the example of Highland youths, he determined to seek independence in a foreign country. He parted with his mother and sisters in the year 1789. His mother has been often heard to say, that it was the first time he had ever cost her a pang. His destination was the Island of Tobago, where his only brother, eleven years older than himself, practised medicine. Dr. Bethune, on the arrival of his brother, immediately looked out à situation for him on an estate as overseer, in the prospect of his becoming a planter;' but the Lord had purposes of mercy towards him, and inclined the heart of a gentleman to procure him a situation in a counting-house, which he much preferred. To this period of his life, Mr. Bethune often looked back with thankfulness, not only that he had never been permitted to traffic in human flesh, but that restraining grace had prevented him from running to the same excess of riot and dissipation, as his companions around him, thirteen of whom were consigned to an early grave, during two years that he remained on the island. He, however, was seized with the him that his brother sent him to this fever of the climate, which so debilitated country for the restoration of his health. He spent some months in Portsmouth, New-Hampshire. The similarity of manthe comparative innocence of the habits ners to those of his native country, and

of the people, made him return to Tobago with reluctance. He wrote a letter to his mother giving an account of the different state of society in the two countries, which soon brought a command to quit the island and either return to Scotland, or remove

* For a particular account of this family, see appendix to "Life of Col. Gardiner."

to the United States, where he would be under the sound of the Gospel, and would not be required to profane the Sabbath, which he was compelled to do in Tobago, it being the greatest day of sale. His brother used every endeavour to prevent him from leaving the island. The gentleman in whose employ he was, offered him partnership at the end of another year provided he would remain.

Mr. Bethune arrived in Portsmouth some time in 1792, and immediately set out for this city. Although he was not at that time decidedly religious, yet he was seriously exercised, and felt a horror of profanity and vice. He had been the subject of religious impressions from a very early period in life. As early as at nine years of age, he was visited with convictions, produced by means of a severe fit of sickness, which, however, wore away when he returned to health, but not without leaving a tenderness of conscience which served to guard him against many of the snares and vices of youth. His situation as a stranger in a strange land, would naturally induce very serious reflections in the mind of one whose heart had not been altogether corrupted by sinful attachments. Accordingly, such was the effect which it had upon him, and so strong and deep were the impressions, which by this means it pleased the Spirit of God to make on his mind, that while waiting for the stage at Norwalk, (Conn.) on the Sabbath, he wandered along the banks of a stream into a wood; he felt himself indeed a stranger in a strange land; early associations crowded on his mind; he knelt down by a stone, and like Jacob, vowed 'If God will be with me in this way that I go, and will give me bread to eat and raiment to put on, so that I come again to my father's house in peace, then shall the Lord be my God.'

He had but one acquaintance in this city, and into his employment he entered. The Lord accepted of the dedication of his young servant, and his mind gradually opened to divine truth. The late Mrs. Isabella Graham was the first person to whom he opened his mind on the subject of his own personal religion. She led him to her pastor, who afterwards became his intimate friend, the Rev. Dr. J. M. Mason, under whose preaching he was brought to the enjoyment of that liberty wherewith Christ makes his people free. In 1793-4, he joined in communion with the Associate Reformed Church, and in 1802, was ordained an elder of that church. He continued in that connection until the Rev. Dr. Mason resigned his pastoral charge. Mr. Bethune then removed to the Presbyterian Church, under the pastoral care of the Rev. Dr. Romeyn, where he continued an active officer until translated to the church above.

Mr. B. entered on his mercantile life, December 1794. His first partner was

Mr. John Lewis Vanden Enden; he was a truly pious man, and a member of the Reformed Dutch Church. On the 1st of July following, he married Miss Joanna Graham, to whom he had long been attached, the daughter of his spiritual mother, the late Mrs. Isabella Graham, and in August of the same year, he was attacked with fellow fever, and shortly after followed to the grave his dear friend and partner, who fell a victim to that disease.

Mr. Bethune experienced many vicissitudes in his mercantile career; but in business he set the Lord always before him. From the time he professed the name of Christ, he kept a record of the Lord's dealings with him. When in any difficulty he spread the matter before him; then looked out texts and promises suitable to his situation, recorded them in his book, and continued to plead them before the Lord until he received an answer, which he also recorded. Before there was a Tract Society in this country, he printed 10,000 tracts at his own expense, put them in a store for sale at cost, and never travelled without them; few were sold ; he gave them to ministers and others travelling through the country. He likewise imported Bibles for distribution, in which he was aided by his mother, Mrs. G. From the year 1803 to 1816, he was at the sole expense of one or more Sunday Schools, and in many instances furnished the children with shoes. He set apart the tenth of his gains for the service of the Lord, but never limited himself;-that portion usually went to great undertakings ;while minor calls were so answered, that the left hand knew not what the right hand did. He was at the formation of many, and took an active part in most of the charitable and religious institutions in this city, and was a liberal donor to those of his native land. He was a zealous friend to the Theological Seminaries of the Associate, Reformed, and Presbyterian churches. Like Job, he delivered the poor that cried, and the fatherless, and him that had none to help him,' and his family never was without them as inmates. The last day only will disclose the unwearied benevolence and holy zeal of this man of God.

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Although Mr. Bethune had the appearance of vigorous health, he had many severe illnesses;-for two years previous to his decease his health evidently declined. During the last spring and summer, his strength and flesh gradually failed; while he used every means for the restoration of his health, he seemed to anticipate the end of his labours, and set his house in order. He arrived at his home September 11th, from Saratoga Springs, and on the Saturday following, his happy spirit took its flight. Wednesday morning he thus addressed his family Physician, Doctor, you are acquainted with my constitution,

I want you to examine me particularly, and to tell me whether you think I shall recover. I have all along doubted it, and am perfectly willing to go if it be the Lord's will. You have been in the habit of smoothing the dying beds of our family, and I wish you to be near mine.' After the physicians left him, he told Mrs. B. he was perfectly willing to take their preEcriptions, as they seemed to have a claim on him, but did not expect they would do any good; he felt his race was run, and wished to be permitted to depart. Mrs. B. asked him, if he felt any pain? he answered, No. She asked him, if his mind was easy? he replied, "O yes, O yes; glad should I be to be permitted to say nothing, but to go home.' She said, I have not been worthy of you.' O yes,' he replied, but you have idolized a little; live near to God, and when he takes away your husband, my love, and your father, my dear children, he will be a husband and a father to you, and to your children [nam ing his grand-children.] The promise is to you and to your children.' Mrs. B. said, 'You have been a faithful father to them :' he said, yes, with all my folly I held fast by the covenant for them, and what is there but that covenant. Dear, dear children! I love my children, extending a hand to each of them, and naming the absent one.' Shortly after, be said, the Lord has been preparing me for this; he has been showing me the folly of my own heart, and the wickedness of this world. O what a wicked, wicked world! I long to depart. I want to lean on my Master's bosom, while passing through the dark valley. I wish my friends to help me through the valley by reading to me the word of God. I have not read much lately but the Bible: the Bible! the Bible! I want nothing but the Bible! O the light that has shone into my soul through the Bible.' His son brought Mrs. Graham's provision for passing Jordan;' he said, give me my Saviour's words, read the 14th of John. I want God's word; it is all truth; I love it;' after the chapter was read, he said, ' Now leave me alone for a little while.'

Mrs. B. mentioned to him on Thursday evening that there was a prayer-meeting of his fellow church members, where he was made the subject of special prayer; he said, 'O I am glad, that cheers me, love to think that Christians are praying for me.' Mrs. B. begged him to try and sleep; yes,' said he, I wish to sleep, and O! I want the long sleep; all you who have your time of watching around my bed keep me still and asleep.' Mrs. B. called to his remembrance a remark he had often quoted of his dear young friend, Mr. Summerfield, respecting Peter, that when the church was praying for Peter, and heaven and hell were engaged about him, Peter was asleep.'

Seeing his son-in-law by his bedside, he laid his hand on his head, and said, Preach the Gospel my son." His own son coming in, he laid his hand upon his head, and said, preach the Gospel,' tell dying sinners of a Saviour; mind nothing else, it is all folly. And you, too, dear child,' extending his hand to Mrs. M'C., you have always been a dutiful child to me.' To Miss V. he said, 'You, dear friend, who have been to me as a daughter, I thank you for all your kindness; the Lord will reward you; the blessings of the God of Jacob will rest upon you; and now I am tired, I want to rest.' In the night of Thursday, he said to Mrs. B.

what a strange disease this has been; how have I been brought down by degrees till Tuesday, when I seemed to go all at once. What do the physicians think now?' She replied, that they thought there was a possibility that he might recover, and wished him to take medicine and nourishment. And what is my duty?' she said, to be passive in the hands of the Lord.' Soon after he said,

O! Joanna, pray for my soul, and pray for my body, that it may be easy while passing through the valley. I wish no display, but let it be laid decently in the grave, and O! do not praise me; praise the Saviour. O what a Saviour! Blessed Saviour! I want to go to my Saviour. Don't let any thing be said over me when I am gone; too much is said in praise of man; but let my brethren sing the 146th Psalm, as expressive of my dying exercises:

I'll praise my Maker while I've breath, And when my voice is lost in death," &c. Friday, Mrs. W., a faithful domestic, coming in, he thus addressed her, 'O! Mrs. W. dear friend, you have been kind to me, may the Lord reward you. You had the privilege of seeing one dear friend* depart to glory; now I trust you shall see another, I hope you have all chosen the Saviour.' To Mr. A., a Christian friend, he said, All that my Christian friends have to do for me now, is to pray, that strength may be given me while passing through the dark valley.' Mr. A. said, God will not leave you now.'No, I trust my Saviour, I love him, and he loves me. Oh! how wondrously he has loved me, no tongue can tell.'

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On Friday he said, I have been disappointed, I thought before this to have been with my dear Saviour! my blessed, blessed Saviour! Mr. M'C. answered, ' In all probability you will see him soon.' 'Yes,' he exclaimed, I hope so;' then pausing a moment, he added, I expect to take the lowest seat at the feet of my Redeemer.' Shortly after, he asked if there was no one to pray with him? His wish

* Mrs. Graham.