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Then, turning to her niece, she added, "But he is to see me, when I am laid out." I said, "It will not be you, Mrs. H, that will be laid out."-"No," says she, only this clay." I again said, "God does not mean to take you immediately;" and repeated the words of the Psalmist," Be still, and know that I am God." She repeated them deliberately, and with great emphasis: "O this is important! Thy will, my God, be done!"

In the evening, between six and seven, I found her much revived. She said, she had been praying for the influences of the Holy Spirit, but feared she had not received them. Apprehensive she was expecting some extraordinary feelings of mind, I told her, that her conviction of sin, self-abhorrence, her renunciation of her own, and dependance on the righteousness of Christ, were not the result of any natural impressions, but proceeded from the influence of that Spirit of which she was so desirous to partake; that God frequently gave peace of conscience, where he did not afford joy; and that the former was preferable to the latter.

From this day till Sunday, Oct. 8th, I did not see her. On that day, I found her in a more reduced state than I had hitherto seen her -her lungs going fast-her eyes glazed, and her mind wandering. She, however, knew me; pressed my hand affectionately; said she was looking only to Christ; that, as God had spared her so long and so unexpectedly, if it were his will, she would feel pleasure in being spared a little longer, to be more established in his ways.

I saw her on Monday, the 9th. She was dozing, wandering, and gradually approaching her end. The following evening she died.

These facts are not destitute of instruction. How was the backslider filled with her own ways!

How great the long-suffering and tender mercy of her offended Lord! As he darted on Peter a glance expressive of expostulation, of conviction, and of reproof, to bring him back from his wanderings; and as Peter went out and wept bitterly; so also he looked on this object of his favour, infusing the principles of genuine repentance, and leading her to a deep abhorrence of her ingratitude, that he might restore her to himself, and prepare her for those pure and inconceivable felicities which he hath in reserve for all them that trust in him. From this narrative, let the man who habitually neglects his religious convictions take warning; let him bear in mind, that the long-suffering of God has a limit, and if, though frequently warned, he still hardens his heart, he will suddenly be cut off, and that without remedy. And let him, also, who longs to return from the broken cisterns to the fountain of living waters, recollect that God is willing to heal his backslidings, to receive him graciously, and once more to express towards him the freeness of his love. He who strengthens himself in his impenitence, and makes his face harder than a rock; who says to God, " Depart from me, for I desire not the knowledge of thy ways," has every reason to fear. But the humbled transgressor, the returning backslider, has every thing to hope from the character of God, the grace of the Saviour, and the abundant provision of the Gospel. W. D.

་་་་་་་་་་

ON THE HUMAN FEELINGS ASCRIBED TO GOD IN THE SACRED SCRIPTURES.

IN the sacred Scriptures several human feelings are ascribed to God; some of which (being, as we think, not inconsistent with, but necessary to absolute perfection),

we conceive to be properly attributes of his nature; such for example as love; whilst others, in their own nature resulting from an imperfect condition of being, cannot possibly belong to God, such, for example, as fear, sorrow, repentance, &c. for the being who actually has, or is capable of, the feeling of fear, cannot possess almighty power; of sorrow, cannot necessarily possess infinite and unchangeable happiness; and of repentance, cannot possess universal prescience, all which are essentially necessary to absolute perfection. Hence those passages in the sacred writings which ascribe feelings of this latter kind to the Divine Being, are to be understood as accommodating their language to the imperfect state of our nature, as other passages do when they ascribe bodily members to him; for these passages, taken in a literal sense, would, in the first place, imply contradictions in the very nature of things, since imperfection would be ascribed to perfection; and would, in the second place, be contradictory to other passages of the sacred writings, which expressly state, that "Power belongeth unto God," Psalm lxii. 11., that "In the Lord Jehovah is everlasting strength," Isaiah xxvi. 3., that "God is blessed for evermore, 2 Cor. xi. 31., that "there is none like him, declaring the end from the beginning," Isaiah, xlvi. 9, 10. And if we admit the Scriptures to be the word of God, no true principle of interpretation will allow us to understand any passages in a sense implying plain contradictions in the nature of things, or evidently opposed to the express declaration and evident meaning of other passages. If, then, those passages which ascribe feelings of this latter kind to the Divine Being, are to be considered as accommodating their language to the imperfect state of our nature; we inquire, what we are to understand

by this accommodated language? If we reflect for a moment on our own minds, we must perceive that they are capable of all feelings of this kind; and if we again reflect on the effects of these feelings, we shall perceive that where they exist, they necessarily produce certain outward actions, and hence, as the minds of all our species are similarly constituted, with regard to them, in every case, where we perceive these certain outward actions, we naturally and properly attribute them to the existence of those feelings as their cause, which would necessarily produce them; but, with regard to OTHER beings, whose nature differs from our own, in no case where we perceive these outward actions, ought we to attribute them to the existence of those feelings, because there may be other causes of their existence, of which we, through our ignorance of the constitution of their nature, may possibly know nothing; and especially may this be said with regard to the ever adorable Jehovah, since his nature not only differs from ours, but infinitely differs, for it is infinitely above it, and far exceeds our highest powers of comprehension: nevertheless, as through our ignorance of the Divine nature, it is impossible that we should understand the true cause of these actions; and as it is very common, in ordinary language, for the sake of comprehensiveness, to put the cause for the effect; we conceive that there is no impropriety in putting for the same purpose, when we speak with regard to the Deity, that which, had man been the agent, would have been the cause, for the effect; and this is the accommodation that we conceive the sacred writers to have made of their language, to the imperfect state of our nature; thus, for the sake of example, when they represent the Deity as repenting, they refer not to the state of his mind, but to his performance of

such actions as would, in human nature, result from that feeling: thus it is said, that "The Lord repented that he had made man," Gen. vi. 6. The feeling of repentance causes the human mind so to act, as to undo that which it had previously done, the doing of which had induced that feeling; and hence the meaning of the sacred Writer may thus be stated, "The Lord acted with regard to the creation of man, as man would have acted under the feeling of repentance with regard to that act; that is to say, he destroyed man whom he had created.

"Aλpa.

interests but dissention and division; the author thus proceeds :

"For promoting their efficacy it would be of considerable service to adopt some modification of the principle of locality, as Dr. Chalmers calls it, and which he so strenuously urges in his writings.

Would the office-bearers of each of their congregations for instance, select some limited and definite district for the exercise of their special benevolence ; and having ascertained the moral and religious state of its inhabitants, endeavour to make as many of them as possible regularly attend some place of worship, where they would receive sound religious in

ING CHURCHES.

GENTLEMEN,About two years ago, a sensible, well written pamphlet was printed at Edinburgh, said to have been the composition of a worthy seceding minister, residing considerably further to the north. This work is entitled "A Comparison of Established and Dissenting Churches.-By a Dissenter." I do not recollect that it was ever noticed in your miscellany, though I think it well deserved a place in your review department. One objection to our economy as Dissenters, is founded in the inadaption of our system to afford adequate instruction to the population of any country at large. Without at all inquiring into the justness of this objection at present, I beg leave to offer for your insertion the following extract from the work alluded to, conceiving that it demands the very serious attention, not only of every officebearer, but also of all our churchmembers, as far as opportunities for acting upon it present themselves. Having noticed that principle of selfishness which very often retards the progress of religion amongst us, especially in large towns, and which leaves no means of extending our peculiar

them the erection of such useful institutions; whether chapels, or schools, or libraries,- as they may seem to require, a species of localizing would be introduced at once, which would interfere with none of their present duties, and which, besides giving them a definite field of action,-a circumstance of immense importance in all matters of practice, would remove the hazard to which many of the people are at present exposed, of being overlooked altogether, and abandoned to entire heathenism. Nor, though different parties should pitch on the same district, and this, it is evident, could not be prevented, would any harm be done. Their competition, as in all other cases, would stimulate their diligence; or, in the language of Scripture, it would provoke unto love, and to good works,' and increase the amount of general benefit.

"The office-bearers of the voluntary churches seem disposed, in general, from a very questionable delicacy, to confine their attention exclusively to the members of their own communion, and to look on themselves as little responsible for others, though perishing for lack of knowledge at their very

doors. Had they a definite district under their inspection, they would never give way to such feelings. A precise locality would set their duty distinctly before them, and let every one see how they were endeavouring to perform it. It is idle to allege that the law of the land assigns to none but ministers of the Establishment a limited territory. The law of toleration, the protection of voluntary churches in the efficient exercise of their moral and religious functions, is as much the law of the land, is as much a part of the constitution in church and state, as any law in existence. Besides, the volume of inspiration should chiefly be the law in such a case, and unquestionably it enjoins them to endeavour to instruct every one, and of course, to take those measures which will bring every one most effectually under the means of instruction."pp. 78-80.

VIATORIUS MERCATOR. Canterbury, July 3, 1825.

DIURNAL CHIT CHAT.

very much surprised that the Roman Catholics should thus court observation, and engage thus eagerly in polemical warfare. They seem to have abandoned their old maxim, "that ignorance is the mother of devotion," and appear resolved to thrust an exposition of their principles and doctrines in every body's face. Surely a slight glance at the annals of their church would convince them that such a mode of procedure is any thing but conducive to her interest. Their church has ever flourished most when its doctrines were least canvassed; its creed most faithfully believed, when those who believed it did not know what it contained; and its tenets most devoutly held when those who held them did not know why or wherefore. darker the age, the more absolute has been the power of the church. When men are kept in pitch darkness, they cannot of course discover either truth or error; but, let only a gleam of twilight upon them, and they soon discover their situation. Now this is precisely what the head-men among the Roman Catholics seem doing; they ap

The

CONS.

(SCENE-A Study.-Time-Evening.-Interlocutors. Mr. W., Mr. B., seated -by a table covered with books, papers, &c.) "Acerba fata Romanos agunt."--HOR. Mr. B.-Well, Mr. W. so the Catholics and Protestants are skirmishing again; and by every appearance I think it will soon become a general battle.

Mr. W.-I hope so with all my heart. People may say what they please about the evils of controversy, but when carried on under proper restrictions, it is, and must ever be, productive of good. It is a bitter, but efficacious remedy. Error must at length be exposed by the constant investigation and sifting of truth.

to the light," and sorry deeds they will be found to be. I say, Sir, are you not surprised at all this?

Mr. W.-Why, yes, I must confess I am surprised, but not less rejoiced than surprised. By thus heroically fighting against themselves, they will, it is to be hoped, speedily obtain a decisive victory, and thus at any rate save the Protestants a little trouble. Their present conduct reminds me strongly of a line of Lucan, addressed to the conflicting armies of the then falling republic; and which may with equal propriety be applied to them. It occurs in the introduction to the Pharsalia.

Si tantus amor belli, Roma, nefandi,
In te verte manus.

Roman Catholics are regularly committing suicide-felo de se.

Mr. B.-By the way, what a chivalrous charge they have been making upon our missions lately. The seven champions of Christendom were nothing to it. Even the celebrated tilt of that most gallant knight, Don Quixote de la Mancha, when he was next to taking a windmill on the point of his lance, was not more auspiciously begun, nor more triumphantly concluded.

Mr. W. Which, after all, is a very equivocal way of speaking; but as to their attack upon Protestant missions, I believe I can shew you a morceau that may amuse you; it is one, and the only one I have ever seen, of a series of periodical pamphlets upon the subject, now publishing by Roman Catholics, and as full of lying statements and impudent assertions as any thing you can possibly imagine. It lies somewhere upon the table; (turning over the books and papers,) oh, here it is: but before you look at the contents, just read the title, and if you have any skill in hieroglyphics, endeavour to decypher the allusions of the Frontispiece.

Mr. B. (reading.)-"The Converters of Nations; being a dissertation on Protestant Missions and their Missionary Societies, demonstrating their inefficacy from the testimony of their own Missioners, &c. &c." This must be a curious article indeed; but what means this delectable embellishment? (surveying a miserable wood-cut on the title page.) A mighty rock-a heavy sea rolling at its base-upon its summit a vast church, sur

* "London: Printed and published by Ambrose Cuddon, 62, Paternoster Row." The cut on the title page corresponds in every point with the description given below. Underneath it is inscribed that text, "I say to thee that thou art Peter, and upon the rock," &c., and above, as if the Roman Catholics had intended it as a satire upon themselves, By their fruits ye shall know them."

rounded by a multitude of men in a kneeling posture. Oh! I comprehend. I suppose that this building is intended to represent Holy Mother Church, encircled by her most devout family, in the dutiful attitude of genuflection. Mr. B.-Even so.

Mr. W.-I must own, though, I am rather puzzled to divine, of what the rest of this superb cut is emblematical; there, to the right, I see men in boats, with lances in their hands; some of them too are upset, and buffeting in the waves, rari nantes in gurgite vasto. Books, too, are laid in the sterns of the vessels, and what a library has to do there, it passes my comprehension to conceive; and the left of the picture presents an equally inexplicable scene. Pray what may be those little, black, demonshaped, fiery-eyed, combustiblelooking animals, with torches before, and tails behind them, sailing so gloomily above the waters; are they the tutelar saints of the Roman Catholic Church, or are they designed to represent some of the numerous images, (some of them not a whit more heavenly in their appearance,) before which her votaries are so fond of prostrating themselves? Probably, moreover, the torches I see are allusions to those the Holy Catholic Church has often most religiously used in setting fire to the carcases of inflexible heretics, and which now seem appropriately placed in the hands of her sworn defenders.

Mr. B.-Exorciso te-conjuro te! I would I knew the most approved forms of adjuration, (of which, alas! being a Protestant, I am ignorant.) I would certainly expel the spirit of stupidity which seems all at once to have seized you. How you have been perverting the design of the most Catholic engraver! I had scarcely patience to hear you to the end. These men in the boats are Protestants,