aspect of the monarch, when they have arranged in all the appendages of oppressive and melancholy horror. But whence this paralizing fear? Indeed I cannot believe that the circumstances which I have enumerated are sufficient either separately or combined, to produce a feeling which appears to be so instinctive and universal. These explications, the more we examine, appear more unsatisfactory, and inadequate. Hence I look around me for some other source of these

painful apprehensions and I have found it.-Ye incredulous idolaters of nature, who would banish a God from creation, as you have banished him from your reasonings, your fears have betrayed you. It is not dying which you dread; you tremble lest you should not die. Something whispers that you may live again. Here, here is the spring of anxiety in the righteous and moral government of a Being, who can bring us before his bar, and to whom it is as easy to resuscitate as to destroy. Omnipotence may act-man may live again, and if alive, he is accountable. Yes, "it is conscience that makes cowards of us all." It is conscience that outruns our cool and sophistical reasoning, and in spite of our instinct leaps beyond the moment of our dissolution, stops not at the imposing solemnities of funerals and mourning lingers not about the coffin, the shroud, and the tomb. No, these are not the objects which can detain her. It is conscience, which rushes through those feeble barriers of virtue and sense, and finds her

self in an immeasurable eternity, in the midst of which is established forever the throne of omnipotence, and through which the eye of omniscience darts like the particles of light. At the bar of this Great GOD conscience unwillingly finds herself. There, drawn up in fearful array, are the deeds done in the body; and the being that is to answer for them lives, while the body is mouldering and senseless in the tomb. Let any analyze the sentiment of fear which death excites, and he will detect little dread of falling into nought, We cannot so shut up the tomb that a gleam of light from the world beyond it will not dart into the darkness. We cannot so oppress the suggestions of conscience under the weight of sophistry, or leaden insensibility, that they will not sometimes burst their confinement and expatiate in the awful uncertainties of a world to come. Yes, it is this which has made cowards on the bed of death, of those acute reasoners, those sublime theorists, those polished geniuses, those monarchs in the realms of art and fancy, who have unhappily chosen the forlorn and obscure system of atheism for their consolatión. It was this drew from Gibbon on the death of a dear friend these memorable words "all is now lost finally, irrecoverably lost. Ah, the immortality of the soul is at some times a very comfortable doctrine!" It was this which dictated the following confessions to the sceptical historian of England: "I am affrighted and confounded with that forlorn solitude in which I am placs

ed by my philosophy. When I turn my eyes inward I find nothing but doubt and ignorance. Where am I, and what? From what causes do I derive my existence, and to what condition shall I return? I am confounded with these questions, and begin to fancy myself in the most deplorable condition imaginable, environed with the deepest darkIt was this which peopled with terrors the imagination of the dying Voltaire, when he disburdened his conscience to an attending priest, and which made him confess to his physician the agonies of his mind, and entreat him to procure for his perusal in his dying hour, a treatise written against the eternity of future punishment.

ness."

But for this last and omnipotent cause of terror are there no alleviations provided? Yes! but not from any of the sources which I have hitherto explored. I must lead to that spring which flows fast by the oracle of God. It is my duty and my joy to open to the anxious and thirsty spirit the wells of consolation, everlasting and ever full. I would lead you to the tomb of Jesus, that you may see the light which breaks from it, and the angels of comfort and mercy that watch around that consecrated spot. In the light of his gospel the darkness beyond the grave vanishes, fearful uncertainty changes into

hope, eternity becomes less indistinct, and consequently less oppressive and alarming. Time unites itself indivisibly with the duration beyond it, and the present life we are sure is but a stage in the eternal career of uninterrupted existence. The alarms of conscience which in the barren region of infidelity are too painful to be endured, because barbed with sharp points by the very uncertainty of the subject, are here kindly alleviated by the evangelical mercy, which I pray God to apply to your fear. God appears in the person of his Son, in a character of benignity with which reason unaided dared not to invest him. A method of reconciliation is exhibited, in which the sufferings, and excellence, and death of Jesus are the principal features, by which the hopes of the trembling penitent are awakened, the humble and doubting christian is continually encouraged. Faith lends us her hand to lead us through the dark valley of the shadow of death, and accompanies us to the throne of her forgiving God, where love reigns forever, to encourage the pious confidence of the pilgrims, who are continually arriving from the weary passage of their earthly existence. Methinks I hear a voice from heaven, saying unto me, "Write, blessed are the dead who die in the Lord!"

Mr. Editor,

My mind is deeply impressed by the numerous deaths of the clergy the past year in this state. The churches mourn the loss of Rev. T. Dickinson, T. Prentiss, D. D., S. Adams, R. Anderson, S. Kendal, D. D., S. Deane, D. D., T. Barnard, D. D., D. Hopkins, D. D., J. L. Abbot, S. Haywood, J. Strong, D. D. Some of them had attained to a good old age, many of them were on the most useful part of life, while one had hardly entered on his ministry. The fathers, where are they? The prophets, do they live forever? With some of these men I was acquainted; of none of them have I reason to doubt their being christians. On some points in theology, they held different opinions. Where they differed, some, or all of them, had errors, but if good men, their errors were not inconsistent with their salvation.

On their death bed, what part of their preaching probably gave them most satisfaction? What but that which was best adapted to produce and cherish a christian temper and conduct in their hearers, that, which was most like the preaching of Christ and his apostles? If any of them had been engaged in the support of a party, and had said or done any thing, by which christians were alienated from one another, would they not be dissatisfied with themselves? If they had been reluctant, or refused christian fellow ship with any merely on account of difference of opinion; if thro' their influence, or through the want of their influence in the

church, the formulary of faith had prevented any from professing Christ; if by their preaching, conversation, or otherwise, they had rendered christians of different opinions, more ready to censure or despise one another, or led them, on account of supposed correctness of opinion, to be dogmatical, puffed up with pride, or think themselves more the favorites of heaven than others; how would such recollections have embittered their last moments? If upon entering the beatific presence, they should behold some to whom they had denied communion, or had excluded from the church, because they could not assent to human formularies, or explanations, as sacred scripture; would not this damp even the joy of heaven, especially, when they remembered the apostolic injunc tion, receive ye one another, even as Christ hath received you, and that their Master had cautioned them not to offend, or cause to offend even his least disciple? they had not urged the great duties of the christian religion, or had neglected to warn their people of their sin and danger; if they had endeavored to please men rather than God, and to be popular had sacrificed their fidelity; what anguish must have pierced their hearts? If such recollections would have distressed them in their last moments; how does it become me, in life and health, to examine and be watchful, to be diligent and faithful, and give all heed, that nothing of the kind disturb the hour of death? I will therefore resolve, hoping

If

in divine grace, to live in love with all christians of every denomination. I will be more careful to refrain from all expressions of reproach and censure toward those who may differ from me. I will endeavor to lessen that shyness, and moderate those jealousies and aversions, which prevail among christians of different sects; and, especially, will I do this among my people. In my preaching, conversation, and example, I will more cautiously avoid exciting and cherishing suspicions and prejudices. Convinced that the scriptures are a complete and the best formulary of faith, as well as duty, I will endeavor that they shall constitute the confession of faith for admission to the church. To those who may treat me with neglect and unkindness, I will show meekness and moderation, and I will never revile any who revile me. In my ministerial functions, I will study more attentively the wants of my people, and faith

fully apply, according to my best discretion, the truths adapted to their case. In addresses to the divine throne, I will use no party words and expressions, will avoid all wrath and disputings, remembering that prayer is no proper occasion to teach doubtful opinions, or to show dislike or excite animosity towards fellow christians. I will endeavor so to conduct the devotional exercises of the sanctuary, that all may join as with one mouth and one voice. Considering that the time is short, that soon I must follow those who have gone to the bar of judgment, I will be more prayerful, studious, and diligent, and will more faithfully and zealously endeavor to promote the temper and virtues of the gospel in myself and others. While I follow them,who,through faith and patience, inherit the promises, I will especially look to Jesus, my great forerunner, and patiently run the race set before me. CLERICUS.

apprehensive that they shall have no children they promise that if five should be granted them, the fifth shall be devoted to the Ganges.

In 1801 some Europeans witnessed these sacrifices, at which they supposed 3000 natives were present. They saw eleven men, women, and boys, thus destroyed. One boy of about 12 years of age made his escape the first time he was cast into the river by swimming, but he was again seized by his own parents

and committed to destruction. One of the Europeans asked a Fakeer why so many were cast into the river. He answered, that the head Fakeer had ordered it for the prosperity of their respective families.

In 1842 the British Government in India gave a check to the practice of sacrificing children by a law, which rendered those, who aided in forcing any individual to become a victim to this superstition, liable to punishment as murderers. But the custom for aged people voluntarily to sacrifice themselves, was held so saered by the Hindoos had been of so great antiquity, and was thought to be so important in relation to their future happiness, that the government forbore to pass any law to prevent the continuance of the custom. The government found

on examination, that the sacrifice of children was not enjoined by their sacred books, and that the voluntary sacrifice of the aged was sanctioned in these books; they therefore abolished the one and not the other. If the other shall ever be abolished, it will probably be done by the influence of the gospel.

See Evan. Mag. p. 423. Are we amazed at the stupidity of the Hindoos? Why so quicksighted to see the faults of heathens, and so blind to our own? Is it a greater evil to offer ten human beings in sacrifice to the river Ganges, than to offer ten thousand to intoxicating liquors and the idols ambition, revenge, and false principles of honor? Let us first cast the beam out of our own eye, abandon our own wicked customs, and then do all we can to reform others.

A GENTLEMAN travelling some years ago in England, called at the house of a friend. A young minister was there, who was just going out to preach in the neighborhood. The good lady kindly offered him a glass of spirits, which he accepted. An elderly man who was present thus addressed the preacher: "My young friend, let me offer you a word of advice respecting the use of liquors. There was a time when I was as acceptable a preacher perhaps as you now may be; but by too frequently accepting the well designed favors of my friends, I contracted a habit of drinking, so that now I never go to bed so

ber, if I can get liquor. I am indeed just as miserable as a creature can be on this side hell.". About two years after the trayeller called again-inquired for the unhappy man, but his intemperance had brought him to the grave.

This account may be a useful admonition not only to ministers, but to men of every class; and particularly to men whose business calls them frequently into the way of similar temptations. Many persons of amiable characters, useful talents, and temperate habits while young, have been ruined after entering on public business, by indulging themselves