SNOW.

AMONG the phaenomena of winter, no one is more worthy of discussion than that of SNOW, which is confessedly one of the most curious pro­ductions of nature; and, from the remotest ages of antiquity, has excited the admiration of philoso­phers and poets. We shall, therefore, offer our readers a few philosophical remarks upon the sub­ject, and then advert to the scriptures, which not only corroborate the dictate of sound philosophy, but, under the emblem of snow, afford us lessons of spiritual instruction.

Snow is formed by the freezing of the vapours in the atmosphere. It differs from hail and hoar­frost in being, as it were, crystallized, which they are not. This appears, on examination of a flake of snow by a magnifying glass; when the whole of [Page 26] it will appear to be composed of fine shining spi­cula, diverging like rays from a centre. As the flakes fall down through the atmosphere, they are continually joined by more of these radiated spicula, and thus increase in bulk, like the drops of rain or hail-stones. Dr. Grew observes, that many parts of snow are of a regular figure, for the most part so many little rowels, or stars of six points, and are as perfect and transparent ice as any we see on a pond. Upon each of these points are other colla­teral points, set at the same angles as the main points themselves; among which there are divers other irregular, which are chiefly broken points, and fragments of the regular ones. Others also, by various winds, seem to have been thawed, and froze again into irregular clusters, so that it seems as if the whole body of snow were an infinite mass of icicles irregularly figured; that is, a cloud of vapours being gathered into drops, the said drops forthwith descend; upon which descent, meeting with a freezing air as they pass through a colder region, each drop is immediately frozen into an icicle, shooting itself forth into several points; but these still continuing their descent, and meeting with some intermitting gales of warmer air, or in their continual wastage to and fro touching upon each other; some of them are a little thawed, blunt­ed, [Page 27] and again froze into clusters, or entangled so as to fall down in what we call flakes. The lightness of snow, although it is firm ice, is owing to the excess of its surface in comparison of the matter contained in it; as gold itself may be extended in surface till it will ride upon the least breath of air. From some late experiments on the quantity of wa­ter yielded by snow, it appears that the latter gives only about one tenth of its bulk. The peculiar agency of snow as a fertilizer in preference to rain, may, without recurring to nitrous salts supposed to be contained in it, be rationally ascribed to its fur­nishing a covering for the roots of vegetables, by which they are guarded from the influence of the atmospherical cold, and the internal heat of the earth is prevented from escaping. Whatever dif­ference may arise upon this subject, every true phi­losopher will pronounce the phaenomena of snow to be the production of the ALMIGHTY, under whose supreme controul every element is subservi­ent to his infinite pleasure, and produces infinite benefits to mankind.

This subject is charmingly illucidated in the scrip­tures, and to which we will now repair. Con­templating the works of God, the writer of the book of Job declares— God thundereth marvel­ously with his voice: great things doeth he, which we cannot comprehend: for he saith to the snow, be thou on the earth. Job xxxvii. 6. Je­hovah, in his expostulation with Job, inquires, Hast thou entered into the treasures of the snow; or hast thou seen the treasures of the hail? xxxviii. 22. He giveth, saith David, snow like wool: he scattereth the hoar-frost like ashes. He cast­eth forth his ice like morsels: who can stand be­fore his cold? Psm. cxlvii. 16, 17. "At his com­mand, he maketh the snow to fall apace. As birds flying he scattereth the snow, and the falling down thereof is as the lighting of grass-hoppers. The eye marveleth at the beauty of the whiteness thereof, and the heart is astonished at the raining of it."

It is obvious that the productions of nature are employed by the Almighty, through the medium of the scripture, to instruct us in the unsearchable [Page 29] riches of Jesus Christ, which are for the benefit of the subjects of his grace; who, I may say, con­stitute a spiritual world in animal life. It is wor­thy of remark, that all natural productions named in the scriptures, are such with which men are ge­nerally conversant, and of which the most feeble mind can form some agreeable ideas. The blessings of grace, however rich and abundant, are incom­prehensible by the eye of depraved reason:— The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; nei­ther can he know them, because they are spiritual­ly discerned. 1 Cor. ii. 14. Therefore, that mind which is illuminated by the rays of the SUN OF RIGHTEOUSNESS, not only sees God in every animal, vegetable, and fossile production of nature, but grasps the whole as wonderfully designed by a wise and condescending God, to instruct us in the more sublime, satiating riches of his grace. Here, then, we may find a solution of the query which Broom, in terms so delicate, has proposed—

To teach us the infinite understanding, and the immaculate holiness of Christ Jesus as the supreme judge, in whom are hid all the treasures of wisdom [Page 30] and knowledge. Col. ii. 3. How sublime the de­scription of our Lord, and of the attending circum­stances of final judgment, drawn by the spirit of inspiration, with the hand of the prophet Daniel, vii. 9, 10. I beheld till the thrones were cast down, and the ancient of days did sit, whose gar­ment was white as SNOW, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued, and came forth before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. The same grand images were continued and mul­tiplied by St. John, who was honoured with a sight of the Son of God, whose head and hairs were white like wool, as white as SNOW, and whose eyes were as a flame of fire. Rev. i. While the splendid magnificence of this description fills our imagination with the highest transports, may our hearts be equally impressed with solemn awe; that we, that writer, and the reader, each in their own persons, shall stand before the judge of the whole earth, when time, with them, shall be no more! May the judge, therefore, become our friend! for, O! wonderful goodness and unparallel mercy!—the judge himself hath died for criminals, and suf­fered [Page 31] upon the cross, the punishment of human crimes, to transmit them to a crown of bliss!

What production of nature is whiter than snow? And what a delightful idea do its phaenomena con­vey of the efficacy of Christ's precious blood upon a sinner's heart! Come now, and let us reason to­gether, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah i. 18. As the new fallen snow covereth a polluted carcase, or a filthy dunghill, so, infinitely more so, the blood of the Lamb covereth the foulest crimes, and cleanseth from fins of the deepest dye: so pure and perfect in the eye of discerning justice, that neither spot, blemish, wrinkle, nor any such thing shall be found upon them. Eph. v. 27. Da­vid, the King of Israel, conscious that he was black with original corruption, and actual trans­gression, like the leper and the unclean, under the Mosaic law, plead, with earnestness, the sprinkling of atoning blood: Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. Psm. li. 7. And what heart but needs the same cleansing? Yet, alas! how few esteem a Saviour's blood!

The fleecy snow descends to aid our reflections on God's beneficent address to the prophet Isaiah, [Page 32] assuring him, under the beautiful emblem of snow; the salutary efficacy of the word of his grace up­on the human soul. As the rain cometh down, and the SNOW from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; so shall my word be that goeth forth out of my mouth. Isa. lv. 10, 11. Does the snow fertilize the earth and promote the vegetation of plants? Infinitely more efficacious is the word of Christ upon the heart of man, which falls with gentle influence, producing the fruits of righteousness which are through Jesus Christ to the glory of God, and the infinite advantage of man­kind.

We cannot close this paper without reminding the thoughtless sinner, that, as drought and heat consume the snow-waters, so doth the grave those which have sinned. Job xxiv. 19. While in the bloom of youth, the abundance of wealth, or in the career of honour, suddenly, as the heat dis­solveth the snow, and its waters penetrate the earth without leaving a trace behind, so death removes the sinner to the grave; he mingles with the dust, and all his false hopes, riches, honours, name, are covered together from mortal sight, and await the judgment of the great God. Let us, therefore, be [Page 33] wise, reflect on the baneful consequences of sin, consider our latter end, and seek salvation and im­mortal glory in that most blessed Saviour, who shall preserve our souls when snow and hail shall cease to fall, and ruined nature sinks in years!

A VERY SOLEMN OCCURRENCE!
Transcribed from The STAR, printed in London.

THE Rev. Caleb Evans, D. D. president of the seminary at Bristol for the education of young ministers, was called to visit a family that belonged to his congregation, and saw a young lady setting in an easy chair, who came to the hot wells for the benefit of her health, and boarded with them. Ob­serving her unusually pensive, the Doctor took the liberty to inquire the reason. She answered—"Sir, I will think no more of it, it is only a dream; and I will not be so childish as to be alarmed at a dream: but Sir," said she, "I will tell you my dream, and then I will think no more of it." She then repeated as follows:—

"Last night I dreamed I was at the ball where I intend to go to night: soon after I was in the room, I was taken very ill, and they gave me a smelling bottle; and then I was brought home into [Page 34] this room, and I was put into that chair, (pointing to an elbow chair) fainted, and died. I then thought I was carried to a place where were angels and holy people singing hymns and praises to God; that I found myself very unhappy, and desired to go from them. My conductor said, if I did, I should never come there again: with that, he vio­lently whirled me out, and I fell down! down! down! through darkness, and thunderings, and sul­phur, into flames; and when the flames began to scorch me, I was alarmed with hideous cries, and awaked."

Dr. Evans made some serious remarks on the dream, and desired the young lady not to go to the ball that night. She said she would, for she was more of a woman than to mind dreams. She went to the ball—was taken ill—a smelling-bottle was given her, according to her dream—she was brought home, put into the chair above-mention­ed—fainted—died!

The well known respectability of Dr. Evans, and his disposition in not receiving the sallies of fancy for realities, much less giving credit to the many imaginary stories which float about the world under the denomination of religious: these were sufficient inducements to the EDITOR to give the above narrative a place in this publication as truly [Page 35] authentic. He makes no comment; he leaves it with his readers, and adds his affectionate wish, that the perusal of it may be attended with solemn reflection by the young and the gay; by which they may learn, that a character formed in this life, virtuous or vicious, will not fail to terminate the career of mortals, and introduce them to plea­sures or to pains.

A TROPHY OF GRACE, OR THE THIEF SAVED UPON THE CROSS.

IT is generally observed that the greatest useful­ness of men is confined to the meridian of their life; but this will by no means apply to the Son of God while on our earth: for, although his whole life was spent in teaching the ignorant, and in per­forming the most astonishing miracles for the bene­fit of mankind, yet, his greatest acts of mercy, and his most valuable miracles, were reserved for the last. Among these is the conversion of the thief who was crucified with him upon Calvary. As this is the subject for our present reflections, we will ex­amine the state of this poor man while in the pur­suit of sin; the marks of Christ's interposing grace while the thief was upon the cross in the very ago­nies [Page 36] of death; then draw some useful lessons from the affecting scene.

I. Examine the case of this poor man. St. Mat­thew and Mark inform us that he and his com­panions were thieves; for which, they were con­demned by the law of their country, to die upon the cross. What they had stolen, from whom, or how frequently they had transgressed, we are not informed; but of this we are certain, that they had not only injured their fellow creatures by de­priving them of their property, exposing them­selves to a shameful death, but that, by sin, they had robbed God of his honour and themselves of happiness, and exposed themselves to his displeasure. Ye are cursed with a curse, for ye have robbed me, saith the Lord. Mal. iii. 8, 9. The man who is the particular subject of our attention, could not be insensible of the horrid disgrace to which his crimes had exposed him; his soul must have been filled with horror, for a wicked man is loathsome and cometh to shame. Prov. xiii. 5. But, whatever may have been this man's consciousness at his trial, in the dungeon, or on his way to Calvary, we now behold him in the very grasp of death, with his unpardoned sins upon his head, and without the shadow of hope for reprieve. Every beating pulse, every groan, every drop of blood flowing [...]

A TROPHY OF GRACE, OR THE THIEF SAVED UPON THE CROSS.
[Continued from page 44, and concluded.]

HAVING treated on the saved thief upon the cross, No. 1. vol. ii. p. 44, we now proceed to offer such instruction as may be deduced from the subject.

I. Mark, the Evangelist, by this very remarkable scene on Calvary, leads us to see the literal fulfil­ment [Page 57] of prophecy. Isaiah saith, in chap. liii. 12. He was numbered with the transgressors. Mark xv. 28. In this instance, how great was the con­descension of Immanuel! and, how significant was it of his office as a sin-bearer, Isa. liii. placed on the cross, between two, who, for their crimes, were hanging between the heavens and the earth, as outcasts from both? A lively representation of all mankind, who, by their sins, had robbed God of his honour in his law, and their own souls of im­mortal bliss, in themselves suspended, by the brittle thread of life, between heaven and hell! And if Jesus saves his people from their sins, he must be num­bered with them, and bear the awful curse in their stead. He did so. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hang­eth on a tree, that the blessing of Abraham might come upon the Gentiles through Jesus Christ. Gal. iii. 13, 14.

II. In the conversion of the crucified thief we have a noble instance of Christ's free grace and power to save the chief of sinners, in the greatest sorrows, and at the latest period of their lives.

No man can attentively review this scene, but must believe the sovereignty of Christ's grace, how­ever prepossessed in favour of human merit. Here [Page 58] are two men, both thieves; both condemned; both revilers of Christ; both suffering death upon the cross; both deserving God's wrath, and hastening to receive the just rewards of their deeds in awful eternity; yet, the one is taken, the other left. One soul is plucked as a brand from the burning, the other left to consume! Rich the mercy that reached the one: just the judgment that left the other. Will a professed Christian call this conduct of Christ in question? Surely he took one soul as a proof, that he came to save some; he left the other as a testimony that he should not save all. Therefore, let sinners in their sins tremble; and let those who have hope in their Saviour be cloathed with humility. One man dies wretched in his sins, in the very sight of Christ's blood-shedding; the other dies in peace, by virtue of the same blood, and looks for an endless Paradise! From this, as well as many other instances recorded in the scripture, we must be convinced, that man's supposed merit weighs nothing in the scale of salvation, though proud, fallen nature, would lift her head, and de­mand an everlasting crown as her own reward.

As a farther proof of the total depravity of hu­man nature, and its disdain of a complete salvation, in a crucified Christ, as exemplified in the impeni­tent thief, I shall add, that, if he had possessed the [Page 59] least degree of natural or moral ability to have saved himself, there were circumstances every way calculated to have drawn them forth. His state was equal with his fellow sufferers; he was nailed to the cross at the same time; his condemnation, by the law, the same; he equally felt the powers of approaching death; he saw the Saviour in his suf­ferings, and heard his addresses; he hung the same time as did the other, upon the cross; they both out­lived Christ, and both witnessed his last words; both saw the supernatural eclipse, and both felt the earth quake and tremble. All these things, which may amount to what some name calls opportunities, incitements to repentance, &c. &c. made no sort of impression upon the heart of the hardened thief, and left him the very same man that they found him.

It is evident, that the pardoned thief possessed ex­ternal advantages superior to the other man; he was pointedly reproved by his fellow; he saw and heard the amazing moral change in his companion; he heard his pathetic prayer to the Saviour, for a remembrance in his kingdom; and he heard the Sa­viour's promise of acceptance for future bliss;—all these passed under his eye, and penetrated his ear; yet the poor man, with all these advantages, remained hardened in his crimes; he addressed not [Page 60] the Redeemer unless to revile him; he wished not to be honoured with his remembrance; no, nor go into a Paradise, if he must be indebted to a cru­cified Christ for the favour. He lived, he suffered, he died in his sins! Let us not boast of human ex­cellence, but be cloathed with humility. May we learn lessons of the deceit, the power, the stupefac­tion of sin, and look to Christ for a free salvation! In the poor, hardened, wretched thief, see human nature in the perfection of its depravity: in the other, behold the free triumphant grace of Christ in its meridian glory!

I think I may venture to say, that this scene of Christ's grace on Calvary has its frequent likeness among mankind, in every age, and in every place where the gospel is preached. How many thou­sands are there, who, for many years, set under the sound of the history and the truth of the gospel, be­fore whose eyes Jesus Christ hath been evidently set forth, as crucified among them. Gal. iii. 1. Yet, like the impenitent thief, they disdain and pe­rish in their sins; while others, equally guilty and de­praved, who feel the virtues of the cross, are brought nigh to God, live an honour to his name, and die triumphant, with heaven beaming upon their souls. Thus, the ministry of the gospel is a favour of life to some, and of death to others. 2 Cor. ii. 15—17. [Page 61] The difference of success is resolved into the grace of Christ whom we serve:— By the grace of God, I am what I am!

III. Let me ask my READERS if they feel the importance of these reflections, and are convinced of their need of Christ to save them? Remember, you need the same grace, mercy, power, and love, to save you as did the thief upon the cross. Proud nature will not submit to this. To be saved, wholly by the blood, the unmerited grace of Jesus, which reached the vile malefactor's heart that died upon Calvary, is not what you will submit to, until you have a just sight and an humbling sense of your depravity and guilt before an holy God! Then will you bow before the cross, while, with a believing eye, you behold the fountain of blood flowing from the Saviour's heart, to cleanse from foulest stains; yes, with Cowper you will say—

IV. To review this scene upon Calvary, as constituting a part of the TRIUMPHS of CHRIST, shall conclude our reflections. Our Lord entered upon the field of time, met sin, death, and hell, as [Page 62] the foes of men, and, in order to conquer, he must die the death of the cross; there on, blotting out the hand writing of ordinances that was against us, which was contrary to us, took it out of the way, nailing it to his cross: and having spoiled prin­cipalities, and powers, he made a show of them openly, triumphing over them in it. Col. ii. 14, 15. He ascended up on high, led captivity captive, sat down on the Father's right-hand, and gave gifts unto men, that the Lord God might dwell among them. While on the cross, though reeking in his gore, behold! he plucks the thief from the jaws of destruction, embraces him in his bosom, and bears him to Paradise, as a trophy of his grace, and to show all heaven the virtue of his blood! Safe be­yond the vale of death, united with the saints in glory, we congratulate the saved thief; who, in incessant strains, unites with patriarchs, prophets, apostles, and the numberless redeemed— Blessing, and honour, and glory, and power, be unto him that setteth upon the throne, and unto the Lamb, for ever and ever!

THE SLEEPY WORSHIPPER.

THE habit of sleeping during the public worship of Almighty God, must be pronounced worthy of censure; and could sober reasoning operate on such a person, he would soon be reclaimed. How inattentive is such to his health? Would any but a stupid, inconsiderate man, choose a public church to sleep in? His character! what can be said for him, who, in his sleep, makes mouths and wry faces, exhibits strange postures, and sometimes snorts, starts, and talks in his sleep, rendering himself ri­diculous to the very children in the place? His prudence! when he gives occasion to malicious persons to suspect him of gluttony, drunkenness, laziness, and other usual causes of sleeping in the day time? His manners! he ought certainly to re­spect the company present: what an offensive rude­ness, carelessly to sit down and sleep in their pre­sence! His gratitude to the minister for his at­tempts to instruct him in the things that make for [Page 75] his peace! His self-consciousness of his need of edification, to fold his arms, and deliberately com­pose himself to sleep, instead of seeking spiritual improvement! Above all, where is his piety to God! to sleep on the very spot appointed for so­lemn worship, when all in the place, except him­self, may be devoutly engaged in prayer and in praise?

Ministers have tried a number of methods to rid our churches of this odious practice. Some have reasoned—others have elevated their voice to the highest pitch: some I have known to call upon the children in the gallery to keep perfect silence lest they awake their sleeping parents below, while other preachers have threatened to name the sleeper, and has actually done so. Some have been so ex­asperated at their sleeping hearers as to cry aloud, Fire! fire!—others have been so deeply affected as to close their lips, and sit down. Dr. Young, on beholding these sleepy disturbers of worship, sat down and wept! Bishop Abbot took out his Testament and read Greek. Each of these awak­ed their audience for the time; but the destruction of the habit belongs to the sleeper himself; and, if neither reason nor religion can excite him, why, he must, I think, sleep on till death and judgment awake him!!

Mr. ROMAINE'S Advice, how to become a better Scholar in the School of Christ.

READ and pray for more self-knowledge. God's word and spirit will teach you nothing about yourself, but what will humble you to the dust, and keep you there. Read and pray for more know­ledge of the person of Jesus, God-man; his sal­vation work infinitely and everlastingly perfect; he is yours, now he is received, and all he has, and all he is, as Jesus, yours in title, and, so far as you believe, yours now in possession.

Read and pray for more faith, that what you have a title to you may take possession of, and so make constant use of it. Your estate is great, im­mensely great. Use it and live up to it: as you do in temporals, so do in spirituals. Your money, your land, your air, your light, your meet and drink, and house and cloathing, these you use: but you have them not in you; only being yours, they are used by you. So do with Christ. When the spirit would glorify Jesus, he humbles you. When he would glorify his fulness, he makes you feel your emptiness. When he would bring you to rely on his strength, he convinces you of your weakness. When he would magnify the comforts [Page 77] of Jesus, he makes you sensible of your misery. When he would fix your heart on his heaven, he makes you feel your deserved hell. When he would exalt his righteousness, you find you are a poor miserable sinner.

Can you, my friend, practise this? Let nothing keep you from Jesus. Whatever you need, what­ever you feel wrong, may it bring you to the Sa­viour's fulness! O that all things may help for­ward your acquaintance with him! I except no­thing, neither sin nor sorrow: I would carry all to him, as one great lump of sin, and receive all good from him, as the only store-house of good for wretched sinners. In this communion I desire to grow; for this I desire to live. O that you and I may learn it more, and get every day nearer fel­lowship with our sweet Jesus, growing up unto him in all things!

On our learning this lesson depends our com­fortable walk heavenwards. Every moment we must live upon Christ's fulness, and be every mo­ment receiving out of it grace for grace. A beg­gar in myself, but rich with unsearchable, eternal riches in Jesus. Ignorant still in myself, but led and taught by his unerring wisdom. A sinner still, but believing in his blood and righteousness. Weak and helpless still, but kept by his Almighty love, [Page 78] Nothing but sorrow in myself; nothing but joy in him. Oh! this is a blessed life. No tongue can tell what a heaven it is, thus to live by faith on the Son of God. Thanks be to him that I know a little of it, and I cannot but heartily pray that you may know more of it than ever you did. Bles­sings forever on the Lamb!

ON HEARING THE GOSPEL.

SOME people hear the gospel as a butterfly rests upon a flower, without being at all the better for it; others hear the gospel as a spider visits a flower, and would, if possible, extract poison from the rose of Sharon: but there are a happy few who attend the gospel as a bee settles upon a flower, enjoy its fragrance, imbibe its honey, and return home richly laden with its invaluable sweets.

GLEANINGS FROM THE GOSPEL FEAST.

1. PRAYER is the breath of a regenerate man.

Gill.

2. Nothing can reconcile the mind to afflictive allotments, but looking on them as covenant-dis­pensations.

W. Mason.

[Page 130] 3. There will be mistakes in divinity while men preach; and errors in government while men go­vern.

Sir D. Charleton.

4. As a weak hand can tie the marriage-knot, so a weak faith can lay hold on a strong Christ.

Cripplegate's Lectures.

5. When the flowers in a man's garden die, yet he can delight in his land and his money: so a christian, when the creature fades, can rejoice in the inheritance, the riches of Christ in glory.

Ibid.

6. We may be losers for God, but we shall ne­ver be losers by him.

Ibid.

7. It is of the Lord's mercy, that our affliction is not execution, but correction. He that de­served hanging may be glad to escape with whip­ping.

Brooks.

8. The cross of Christ (or suffering for his sake) is a crabbed tree to look at, but sweet and fair is the fruit it yields.

Rutherford.

9. All the afflictions that a saint is exercised with, are neither too numerous nor too sharp. A great deal of rust requires a rough file.

M. Brown.

10. David's pen never wrote more sweetly than when dipt in the ink of affliction.

W. Mason.

11. To believe the gospel, is but to give God credit for being wiser than ourselves.

Madan.

[Page 131] 12. Some people, it is to be feared, follow the gospel, as a shark follows a ship—for a dinner.

Madan.

13. That which is now our idol may quickly become our burden; and we know not how soon we may be sick of what we were lately sick for.

Henry.

14. As at the deluge, the waters covered the highest mountains, as well as lowest hills; so, par­doning mercy conceals the greatest sins as well as the least.

Bates.

15. By a work of grace in thee, thou mayest as surely know thou art elected, as if thou hadst stood at God's elbow when he wrote thy name in the book of life.

Gurnall.

A SCRAP, Found in the Study of the late Rev. R. B.—.

—LAST Sabbath, a young man, newly brought to enjoy a Saviour's love, called upon me. Such a serious cheerfulness and child-like simplicity appeared in him as won my heart, and made me recollect what I once felt, but feel not now. How soon we step out of petticoats into breeches, and outgrow the charming child-like simplicity of the [Page 132] new-birth! Either we become wise by knowledge, vain through our gifts, or important by our station. Self-sufficiency creepeth upon us insensibly, like the shades of the evening, till we are quite over­whelmed by it; and the bloom of simplicity, like the bloom of a plumb when wiped off, is not to be recovered, at least in its primitive blush. Many years have I been praying for a child-like spirit; but did not know I was praying, or did not intend praying for a furnace of affliction to produce it! Well! I have been in the fire of tribulation six years, and have scarcely recovered a grain of christian simplicity yet;—some little bloom appears upon the plumb, at times, but seems more like the painter's stroke than the tint of nature. I preach against self-sufficiency, and renounce it stiffly in my creed, but treasure it up secretly in my bosom. What a cheat and a rogue is a man to himself! O for pet­ticoats again, to look, and talk, and walk, like a child!

DIFFERENT CLAIMS TO THE MES­SIAH SHIP.

FROM the sublimity of the character of the MESSIAH, and the innumerable benefits to be de­rived from him by the world, as described by the [Page 133] ancient prophets, no wonder so many impostors should have arisen, and laid claim to the office. Of this Jesus Christ forewarned his disciples:— There shall arise false christs, and false pro­phets, and shall shew great signs and wonders; in­somuch that (if it were possible) they shall deceive the very elect. Behold, I have told you before. Mat. xxiv. 24, 25. The event has verified his pre­diction; and, to gratify our readers, we shall, from the best authority, enumerate the chief of those im­postors that have claimed the public attention!

SIMON, the sorcerer, set himself forth, in the apostlic age, and by multitude, both of small and great, was acknowledged the great power of God; yet he soon proved himself to be in the gall of bitterness, and in the bond of iniquity. Acts viii. In the following age, BARCHOCHEBAS, by his impostures, drew the most terrible persecutions imaginable on the Jews: his name denotes Son of the Star, applying to himself the prophecy of Ba­laam. Numb. xxiv. 17. The number of Jews who perished on account of this impostor is incre­dible!—In the fifth century, about the year 434, in the isle of Candy, or Crete, appeared a false Mes­siah, called MOSES, pretending to be the ancient le­gislator of the Jews, come down from heaven to procure them a passage through the sea to Judea. [Page 134] Great numbers jumped into the sea, expecting it would open and give them passage. In this attempt many were drowned; after which the impostor dis­appeared. Socrat. Hist. Eccles.—In the following age, in the year 530, a false Messiah, called JULIAN, appeared in Palestine: under him the Jews took up arms, but the emperor Justinian sending some troops against them, Julian was taken and executed, and his party dispersed. In 714, a Jew, called Serenus, pretended to the Spanish Jews, that he would conduct them to Palestine; but they soon found him to be an impostor. Marca Hist. de Bearn.—The twelfth century was very fruitful in impostors of this kind, there appearing no less than seven or eight in France, Spain, Persia, &c. The last century produced a very famous instance: about the year 1666, one ZABATI TZEVI, a na­tive of Aleppo, or Smyrna, set up for a Messiah. He was summoned before the heads of the syna­gogue at Smyrna, and being convicted, was con­demned to death; but none could be found to exe­cute the sentence; he was therefore banished; and, passing through Greece, came to Alexandria, from thence to Gaza, where he found a Jew, named Nathan Levi, whom he persuaded to act the part of the prophet Elias. Many of the Jews were de­ceived. He afterwards came to Constantinople, [Page 135] where he was apprehended, and ordered to be run through with a sword; to avoid which, he turned Mussulman. Basnage's Hist. de Juiss.

Some of our readers, probably, expect, in this enumeration, we should have named Mahomet, the pretended prophet of Arabia, who made his appear­ance in the year 622, but he lay no claim to the Messiahship, to the performance of miracles, nor to be a subject of the prophecies. He approved the prophetic character of JESUS CHRIST, as being extraordinary, and in his paradisaical vision is said to homage the SAVIOUR, though all other beings bowed to him. It is well known that Mahomet built his fabric upon the supposed nullity of the law of Moses, and the abuse of the christian religion by its professors; in consequence of which, he said, ‘God had sent him into the world, and appointed him his prophet.’

May not believers on the Lord Christ, the Son of God, in every age exclaim, with the primitive disciples, We have found the Messiah, which is, being interpreted, the Christ. John i. 41. With the Bible in our hand, we may clearly perceive, that every feature predicted in the character of Mes­siah—the fulness of time in which he should ap­pear—the miracles by which he should attest his mission—his grand design in making an offering for [Page 136] sin—his province to build the house of the Lord, and to bear its glory—his ability to secure, in his own person, a triumphant resurrection from the dead, with every blessing, spiritual and eternal, that can form the moral happiness of man. These great and glorious things are found in Jesus; none of which have been possessed by any before—none since his appearing. He is full of grace and truth, a suitable Saviour for lost man; the experience of whose blessing attunes the heart, and lays a solid basis for present peace and future glory!

SACRAMENTAL REFLECTIONS ON JOHN XX. 26.

THEN, after the sufferings, crucifixion, death and burial of the Lord Jesus; when his disciples were depressed by unbelief, and harrassed by their countrymen the Jews, being met together, the doors being shut, Jesus came and stood in the midst, and pronounced peace upon their waiting souls. May [Page 153] the same adored Saviour meet with us, who now desire to meet with him at his own table! May he graciously pronounce peace to every heart, and bid us go from strength to strength, till we see his face in brightest vision in everlasting bliss!

1. This was a supernatural, miraculous visit. Jesus came, the doors being shut; the account of which has given occasion to some to object to this part of scripture history; because it is a philosophical maxim, that one material body cannot penetrate another; consequently the material body of Jesus could not pass through the material door unopened, and so appear to his disciples. To this we reply, The body of Jesus, by death, was sown a natural body, but was raised a spiritual body; consequently materiality is absorbed in spirit. And, as a proof of his possessing this spirituality, he eluded the em­brace of Mary, saying, Touch me not yet, for I am not yet ascended to my Father and your Father. Therefore we believe his spiritual body capable of such an extraordinary visit to his disciples.—The DIVINITY OF CHRIST gives us another ground to object to this deistical sentiment. Where two or three are met together in my name, there am I in the midst of them, said Jesus, as a proof of his omnipresence. This Saviour conversed with Abraham; with Moses in the burning bush; with [Page 154] the three worthies in the fiery furnace; and could as easily converse with his disciples, as met together in secret for fear of the Jews. The reality of this visit is firmly and solemnly believed by all whose heart, like Lydia's, the Lord hath opened. Admit that one material body cannot penetrate another—we apply this to the human heart, that no man, minister or friend, can open the heart, and convey blessings to another; yet Christ can, and doth; for he that made us can alone save us, and turn our hearts unto himself. A proof of this I presume to believe is found in the breasts of many of my readers; carrying with it the clearest conviction of the eter­nal power and Godhead of the Lord Jesus Christ.

2. This visit of Christ to his disciples was highly seasonable. They were persecuted by their brethren the Jews, and therefore shut the doors, for fear, upon themselves: and at this time they were har­rassed with doubts and fears, "if Jesus was indeed the Christ." Full of despondency, they met to­gether, no doubt, to inquire into the reality of the resurrection of Jesus, and of his being the Messiah that should redeem Israel. Thomas, in an especial manner, disputed the case, and would receive no satisfaction. As it was with these primitive disci­ples so it is frequently with the church and people of God in every age. Persecution, temptations, [Page 155] doubts, fears, and a thousand other evils, compass them about; and, if I may so say, the door of hope appears to them shut and barred. At such a time as this, sudden and unexpected, for Jesus to mani­fest himself to them, pronounce the charming words of peace, and make the place of his feet glorious: what an astonishing alteration does it make in the feelings, views, language, and pleasures of the happy company!

3. This visit was particularly intended for con­firmation. They had doubted—they had question­ed—if the crucified Jesus was indeed the Saviour, long foretold, and necessary to be enjoyed. Thomas, one of the twelve, absent at a former meeting with the disciples when Jesus came, would not believe, and said, " Except I shall see in his hands the print of the nails, and put my finger into the print of his nails, and thrust my hand into his side, I will not believe." The dear Saviour, knowing this despondent spirit to possess his disci­ples, not waiting for the testimony or inquiries of Thomas, thus unexpectedly addressed him:—" Thomas, reach hither thy finger, and behold my hands; and reach hither thy hand and thrust it into my side, and be not faithless, but believ­ing." Indescribable must be the feelings of Thomas at this address! Self-abased, convinced, and be­lieving, [Page 156] he now exclaims, " My Lord and my God!" Just so the Lord often speaks to us at his table, bids us be familiar with his wounds, his blood, and his heart; then, O then we are asham­ed at our neglect and unbelief, prove his love and grace each day more healing, and ascribe salvation to his most blessed name!

4. Although Thomas, by reason of his extreme doubts, was particularly addressed, yet, it is evi­dent that the visit was general—to one—to all. Jesus said unto them, Peace be unto you. They all had this address before Thomas was selected and brought to acknowledgment; consequently, let their fears, hopes, duties, trials, distresses, temp­tations, and unbelief, be what they may, all heard the Saviour's voice, all received the peaceful bles­sing. In the same manner he meets his people now, and let their circumstances be what they may, his loving heart, his watchful eye, his gracious hand, are still the same, and upon all; rich and poor, young and old, lambs and sheep, all find a place beneath his sacred smiles!

5. The visit was in a measure permanent; it was not a passing by, but a standing still. He stood in the midst, so every eye might see him, and all enjoy his gracious visit. And here, methinks, was no questioning one another, no calling Peter [Page 157] to account for the denial of his Lord, no reproving John for his precipitance in calling down fire from heaven upon those who followed not Jesus, nor re­proof to Thomas for his negligence and unbelief; but, every eye, every heart was engaged towards Christ, who was not only the centre of the com­pany, but the centre of their joy! Just so it is where Christ makes his visits and commands his love: all animosities vanish; human frailties are forgotten; of one heart and of one soul, they all embrace the precious Christ, who is the fountain of their mutual joy! This never fails to be the case where a revival of religion is enjoyed.

6. This visit was attended with benefits: Jesus pronounced peace unto them, and peace flowed into every heart! Peace is a term that comprehends every blessing we can enjoy, and is peculiarly wel­come to us, who by nature are enemies to God, and need his pardon. Jesus obtained peace by the blood of his cross: having satisfied for sin, he now has a right to speak peace to the sinner's heart. O that each of us may hear and feel the blissful found!—There were no superfluous, unnecessary acts in the life of Christ; his feet went about doing good; his eyes were fixed with compassion upon the wretched, and his hands constantly administered relief: even when his blessed hands were nailed [Page 158] open to the cross, they were filled with his own blood, which conveys the greatest blessedness to guilty men.

The privilege of these disciples, in the enjoyment of such a visit from Christ, was certainly very great: they saw the Lord, and their hearts were filled with joy: but, says the same divine Lord,— because thou hast seen me thou hast believed: blessed are they that have not seen, and yet have believed. V. 29. And these things are written, that we might believe that Jesus is the Christ, the Son of God, and that believing we might have life through his name. V. 31. Our privi­leges are greater than those of the disciples: Jesus is now ascended, and set down at the Father's right hand, as a sure pledge of our glorification in hea­ven.—Now the promised Spirit is to us sent down, and, under his influence, we know, love, and en­joy the Lord! May we live in the experience of these inestimable blessings; and may the repeated visits of Christ to us in his church below, be the delightful prelude to an eternal communion with him in the church triumphant above!

Thoughts on 1 Cor. xv. 29. in answer to the Question proposed thereon in our last number, page 120. " Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?"

OUR correspondent, perhaps, is aware of cer­tain difficulties attending this remarkable passage. Some have taken the liberty of rendering the words, What shall they do who are baptized OVER the dead? "it being customary among the primitive christians, to baptize converts over the graves of believing dead; especially over the tombs of the martyrs." But the New Testament informs us of no such sort of baptisms. If any had existed, and intended for example, we should have been in­formed of this singular rite being performed, by preference, over the tomb of Stephen, the first christian martyr. Instead of graves and tombs we find the river Jordan chosen, and the river AEnon, near Salim, because there was much water there. John iii. 23.—On this passage we shall offer a few plain thoughts; and should our correspondent, or any other of our readers, possess better, they are at liberty to maintain them.

[Page 160] It is the obvious design of the Apostle, in the whole of this chapter, by many different arguments, to prove the nature and certainty of the resurrection of the dead. The argument in the text is drawn from the use and practice of the ordinance of bap­tism: each one, observing that rite, is said to be bap­tized for the dead.

The dead here intended, instead of being Ste­phen, or any other believing, or martyred, buried saint, we believe, is none other than our LORD JESUS CHRIST himself, who was dead, and is alive for evermore. Rev. i. 18. By the example and authority of this Saviour, and into his name and death, the primitive saints were baptized— Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death? Rom. vi. 3. Of his death and resurrection bap­tism is a most striking emblem; and all who are believingly and truly baptized do thereby profess that their souls are washed from guilt in the Re­deemer's bloody death; and, as sure as Jesus rose out of the waters of baptism in Jordan, and out of the grave on the third day, so, assuredly, shall the dead bodies of his saints arise in the solemn day of judgment unto everlasting life. Now (as if the Apostle had said) if Jesus be not risen—if there be no future resurrection of human bodies from the [Page 161] grave—then there is no meaning in baptism; a profession thereby is totally vain; and those who are baptized have most certainly deluded themselves The question the Apostle proposes upon such a supposition may therefore be readily answered— What shall they do which are baptized for the dead, if neither Jesus nor men arise again?— Ans. Let them renounce their baptism; let them protest against such delusions; let them cast contempt on the institutor; let them return again to their former state. For, as Paul saith, they are sound false witnesses against God. 1 Cor. xv. 15. The con­clusion now is evident, and which the Apostle hath drawn with his own pen, verses 16, 17, 18, 19. If the dead rise not, then is not Christ raised: for if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ, are perished. If in this life only we have hope in Christ, we are of all men most miserable. But, it is our happiness to declare that, we have not believed a cunningly devised fable. Christ is risen indeed. Abundant evidences prove the event; and the spiritual efficacy of Christ's resurrection is felt by every believer, raising his soul from a death of sin to newness of life. Eph. i. 19, 20. Therefore, this will we DO who are baptized for the dead; we will contend [Page 162] earnestly for the faith of the gospel; we will rest our souls, with all their guilt and cares, upon Jesus, who was delivered for our offences, and was raised again for our justification. Rom. iv. 25. Firmly believing, that if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection; which was to ascend on high, and to be crowned with glory and honour.

We shall only add, that from hence it appears that the due administration of baptism perpetuates the history of the death and resurrection of Jesus Christ; and that every one so baptized has the ad­ditional pleasure of handing down to posterity, by their example, this most interesting subject.

The Difference between the GATES of DEATH and the DOORS of the SHADOW of DEATH.

IN this double interrogation are described the two passages through which all mankind, the wicked and the righteous, pass from time to eternity;—passages these, infinitely more different in their nature and consequences, than the terrifying gates which conduct a prisoner to a tremendous dun­geon, and the beautiful doors which admit us to a magnificent palace.

THE GATES OF DEATH is the passage of man from this to an unseen state, and, figuratively, de­signs that truly affecting period when the powers of human nature break up;—the cutting of the cord of life;—the separation of the soul from the body. This dissolution, as a pair of massy gates, forms the division between time and eternity. As these gates unfold, Eternity appears, and its events rush, with solemn awe, upon the mind:—as they [Page 175] close with the present state, its unbounded enjoy­ments vanish; and the creature, stripped of all, bids the world an everlasting farewell! These gates to some, through lingering disease, may long appear in view; while opening, they may grate upon the ear like harsh thunder; but, the passage through them is instantaneous, in a moment, in the twinkling of an eye. At this prospect, our nature recoils. The expectation of our passage through these gates embitters the cup of life, and bows our spirits to the dust.

But whence this dreadful passage to futurity? Can that wise and holy BEING, who hath enriched us with such noble powers, strowed in our path such a variety of earthly pleasures, appoint us such an end? Is this worthy his attributes, or conso­nant with his benevolence? Surely not. God cannot take pleasure in the destruction of the work of his own hand. Sin, sin procured mankind this terrifying exit from time to eternity. The soul that sinneth, it shall die. The wages of sin is death. By sin came death. Dust thou art, and unto dust thou shalt return. How mortifying this to our carnal pride; and how alarming to our fears? It was our transgressions against the good law of our Creator that compelled the hand of his justice to raise those gates of death; the wretchedness of [Page 176] man's death is but the fruit of his own disobedient life.

Let us ask, to whence these gates of death con­duct mankind? To determine and explore a fu­ture state, philosophers, in every age, have em­ployed their greatest powers; and although Nature herself dictates the existence of such a state, it is Revelation alone that informs us what state it is. Here we learn, that as it is appointed to men once to die, so after this the judgment. Heb. ix. 27. That God hath appointed a day in which he will judge the world in righteousness, by Jesus Christ, whom he hath ordained. Acts xvii. 31. Solemn period! big with pleasure or with pain! Jesus; surrounded with myriads of angels, shall rend the heavens, raise the dead, bring forth the imprisoned nations of the universe, and reward every man according to his works! Mat. xvi. 27. What reward can a guilty sinner expect from the hand of that God whose law he hath transgressed, whose unnumbered mercies he has abused, and whose con­science condemns him of every evil that merits the severest frowns from incensed justice? What, in­deed, can be expected but the severe penalty of DEATH annexed to that law which binds us to the authority of Jehovah! Men of cool reflection must acknowledge that nature, reason, conscience, [Page 177] and revelation, harmonize in pointing to this so­lemn period that shall terminate our state. It must be so. The thousands who laugh at the bugbear death, have their secret remorse and dread of a future state, though pride and boasting infidelity prevent confession. It is folly in the fool to say he hath not thought, nor shuddered at the opening gates of death which lead a fellow mortal to that judgment-feat from whence there is no appeal. Who then but must drop a tear over the miseries of human nature: so miserable a life; so wretched an end! Is there no balm to heal our woe? Can we discover no other passage from time to eternity, which, at least, may mitigate the pangs of dissolv­ing nature, and give us some degree of hope? Yes, there is a way, worthy the God who hath appoint­ed it, and, at once, delightful and secure for mor­tals. There are—

THE DOORS OF THE SHADOW OF DEATH. These were erected by Jesus, the friend of sinners, the Son of the Most High God; whose eye beheld our wretched state, and whose heart engaged him to redeem from the jaws of death and hell. For this he assumed our nature, became incarnate, took our iniquities, with all their heinousness and guilt, upon himself, that by the merit of his life, and the virtue of his death, he might save us [Page 178] with a complete and everlasting salvation. This is the sublime, the rapturous theme of the gospel! Christ hath redeemed us from the curse of the law, being made a curse for us. He bore our sins in his own body on the accursed tree;—put an end of sin by the sacrifice of himself;—became obe­dient unto the death of the cross;—and arose from the tomb in testimony of his conquest, and to de­monstrate our justification in him. Thus Jesus entered the gates of death, and, in the dominions of the dead, disarmed the King of Terrors of his sting; bound him in chains; made himself master of the keys of death; tore down the awful gates, and, upon their ruins, erected the DOORS OF THE SHADOW OF DEATH, as the passage through which his redeemed people should walk, to inherit the mansions of glory. Here is our happy relief! Our Lord and Saviour Jesus Christ hath abo­lished death, and brought life and immortality to light through the gospel. Death and the grave are now at the command of Jesus: and in him we may triumphantly exclaim, "O Death! where is now thy sting? O Grave! where is now thy vic­tory?"

These doors, erected by the Son of God, differ as much from the gates of death as the shadow from its substance. As a shadow is created by the [Page 179] rays of light falling upon an opake body, so Jesus, the glorious Sun of Righteousness, who is the re­surrection and life of his people, reflects his media­torial light upon death as a conquered foe, and thus his mortal shadow is produced. As the sha­dow of the greatest enemy can do no one an inju­ry, so believers will pass the shadow of death in perfect safety. Behold! how different the pros­pect! Not the terrible gates of an eternal dungeon, but the magnificent doors of a delightful city; or, as the consecrated doors of the temple of Solomon, which introduced the pardoned worshipper to au­dience with JEHOVAH, in the Holy of Holies!

As the doors of the shadow of death differ from the gates of death, so does the avenue that conducts mankind to them. Jesus is the way, the truth and the life to the Father. If any man be in Christ Jesus, he is a new creature. By a spiritual, be­lieving union with Christ, the soul experiences new light, life, hopes and pleasures: Truth, love, meekness, benevolence, patience, every virtue com­manded by the law, or resplendent in the gospel, are more or less attendant on this christian's path, and renders him honourable to God, beneficial to society, and happy in himself. To him, to live is Christ, and, therefore, to die must be his gain. David was a man enriched with such grace, and [Page 180] viewed his passage to eternity with the utmost com­posure. Though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me; thy rod and thy staff, they comfort me. Psa. xxiii. This valley lies between God's two holy hills of the church militant and the church triumphant. It was but the shadow, the faint image, the sweet sleep of death, he was to pass. Every fear should vanish as the vapour, and the presence of his Lord and Shepherd should sustain him with the rod of his power, and comfort him with the sweets of his love.

This passage through the doors of the shadow of death, does not simply mitigate the pangs of dis­solving nature, but it bears the soul triumphantly from time to eternity, in prospect of a final acquittal at the judgment-seat, and an introduction to the blissful presence of the Lord of glory. As the christian draws near the close of life, the doors of the shadow of death gradually unfold. It is pecu­liar to this man's hope to know at which passage he is to make his exit. He knows Jesus has been his fore-runner, and has, in great grace, appointed him the delightful doors, and not the doleful gates. As these doors open, the everlasting hills appear in view; Angels surround the passage to welcome the dying christian to immortality; Jesus, his well-known, [Page 181] tried friend, that sticketh closer than a brother, stands ready to own and support him in his last conflict, and introduce him to pleasures that never, never decline. Here, at last, we must stop. Were we to collect the greatest assemblage of earthly honours, riches, and delights, they would infinitely fail in assisting our ideas to estimate the bliss, the glory of heaven!

Let me now prevail upon the attentive reader to take a glance of these two passages to eternity. This becomes his duty, from a consciousness that through ONE of these he must shortly pass, to return no more. One is beyond degree terrible, leading the thoughtless, the prophane, the unbelieving, the self-deceived sinner to the judgment of the great day, and to miseries beyond description awful! the other to the mansions of undisturbed repose, and happiness coeval with eternity! The former is the necessary consequence of sin; the latter is the fruit of God's everlasting love, and the sove­reign grace of the Lord Jesus. To which are we hastening? Let us, as sinners, fly to the Saviour's arms, to be pardoned in his blood, justified in his righteousness, and made holy by his grace; then we shall anticipate the doors of the shadow of death with cheerfulness, and know for ourselves, [Page 182] that "Blessed are the dead who die in the Lord; and precious in the sight of the Lord is the death of his saints."

An Attempt to estimate Human Guilt, and the Virtues of Redemption, by our Lord and Sa­viour JESUS CHRIST.

THE moral law of God, which is the standard of human purity and obedience, and which binds us to God's authoritative justice, cannot, in its own nature, make any allowance for human infirmity, or admit any abatement of the perfect conformity which it demands. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind, and thy neighbour as thyself. Luke x. 27. Cursed is every one who continueth not in all things that are written in the book of the law to do them. Gal. iii. 10. The soul that sinneth, it shall die. Ezk. xviii. 4. In the eye of the law, and in the es­timation of the Lawgiver, the risings of wrath are tantamount to murder; the calling any man a fool, exposes us to the penalty of hell-fire; and an im­pure thought brings us under the condemnation of actual adultery. Mat. v. 22—28. What infer­ence will a truly conscious, enlightened mind, draw from these alarming premises? That which the apostle terms an evident one, and evident in­deed it is—that, no man is justified by the law, in the sight of God. Gal. iii. 11. For, a single [Page 203] breach of the law renders us guilty of the whole. James ii. 10.

Supposing a person was to break the law once in twenty-four hours, to how many would his sins amount, in a life of ten, twenty, thirty, forty, fifty, sixty, seventy, or eighty years?—At ten years of age, it would amount to 3,650—at twenty years end the catalogue would rise to 7,300—at thirty, to 10,950—at forty, to 14,600—at fifty, to 18,250—at sixty, to 21,900—at seventy, to 25,550—at eighty, to 29,200.

What, if a person's sins are supposed to bear a double proportion to the foregoing estimate; in that case his sins, at the age of ten years, will be multiplied to 7,300—at twenty, to 14,600—at thirty, to 21,900—at forty, to 29,200—at fifty, to 36,500—at sixty, to 43,800—at seventy, to 51,100—at eighty, to 58,400.

We must go farther still. What if a man's sins keep exact pace with every hour of his life? i. e. supposing him to sin twenty-four times a day, his sins will then amount, in a life of ten years, to 87,600—at twenty years of age, they will accu­mulate to 175,200—at thirty, to 262,800—at forty, to 350,400—at fifty, to 438,000—at sixty, to 525,600—at seventy, to 613,200—at eighty, to 700,800.

[Page 204] Is there a single minute from the first of our exist­ence to the very period of death, wherein we come up to the fulness of that inward and outward holi­ness which God's all-perfect law requires? Cer­tainly not. Of how many sins then is each of the human race guilty, reckoning only at the rate of one sin for every minute? At ten years old, we, according to that method of calculation, are guilty of no fewer than 5,256,000 sins—at thirty, of 15,568,000—at forty, of 21,024,000—at fifty, of 26,280,000—at sixty, of 31,536,000—at seventy, of 36,792,000—at eighty, of 42,048,000.

The awakened conscious breast, reviewing his past life, and estimating his transgressions, may ask, "When shall I pay off this immense debt?" Ne­ver. Eternity itself, so far from clearing us from the dreadful arrears, would only add to the score, by plunging us deeper and deeper, even to infinity. Stop, thoughtless youth, no longer indulge thy fol­lies, nor view them as obliterated by the stream of time! No, they still exist—how vast their num­bers—how vile their nature—how awful their con­sequences! Let manhood too, with old age, reflect with grief on the great, the astonishing number of their offences, nor suffer the busy scenes of life, and the power of an infernal tempter, to delude their souls! But, will not divine goodness com­pound [Page 205] for the debt, by accepting loss than we owe? Impossible! Every attribute of the Most High God guards every precept of his holy law; not one of these can fail; Justice and judgment are the ha­bitation of his throne. Psal. xcvii. 2. Are we not able to help ourselves, so as to elude the power of this sentence? We cannot. What human law exists that has made provision for the restoration of that man who is found a transgressor? There is none; but, immediately on conviction, pours down the penalty of judgment, nor once presumes to ac­cept of compensation. How then can fallen man, indebted and undone, and naught to pay, offer restoration for his soul? Wherewith shall I come before the Lord, and bow myself before the Most High God? Shall I come before him with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? Micah vi. 6, 7. These cannot be accepted; the law demands per­sonal, human, satisfaction; commensurate to its requirements and its penalties. How truly wretched is the state of guilty man lost in himself! No man can redeem his brother, or give to God a ransom [Page 206] for him! An angel's arm cannot pluck him from the gulph of woe!

But, sing O heavens, and rejoice O earth! God's own arm brought salvation, and his righte­ousness sustained him! Christ hath redeemed us from the curse of the law, being made a curse for us. Gal. iii. 13. His merit, as GOD-MAN, constituted by his Father, the second Adam, head and bridegroom of the Church, answered every precept of the law by his life, and every penalty by his death, for, and in the stead of his people. This is the grand theme of the gospel; this it is that renders Christ worthy of all acceptation. In HIM, pardoned, justified, accepted; and to him that has thus redeemed us to God, by his blood, be all the glory!

Let now the true believer in Christ attempt, from the foregoing estimate of the number of hu­man crimes, to view the vast guilt of his immortal soul; then, Behold the Lamb of God, who taketh away the sin of the world! John i. 29. What peace, gratitude, and joy must flow into such an heart!

[Page 207] But Jesus suffered not for ONE soul only, but for a people whom no man can number. If, there­fore, the sins of an individual amount to so vast a sum, who can calculate the number of the whole Church at large, whom Christ hath redeemed out of all nations, languages, kindred and tongues? O thou divine, incarnate, bleeding, atoning, rising, interceding Lord and Christ! Not all the seraphs thou hast created—not all the saints thy love hath ransomed—not all which thy mighty power hath glorified before thy brilliant throne, can compre­hend the height, the length, the breadth, the depth, of gratitude and love, a believing soul owes to THEE!

Observations on the TWO Ascensions of CHRIST, as the Pattern and Pledge of his People's Re­ception to Heaven.

TO contemplate the ascension of Jesus, while we are in certain prospect of death and the grave, must be deemed a necessary and an animating em­ploy. A few thoughts, therefore, shall now be of­fered upon it; not as it may be discussed in its ex­tensive latitude, but as more immediately restricted to the double ascension of Jesus; once at death, and then forty days after.

To the thief upon the cross our Lord said, This day thou shalt be with me in Paradise—the heavenly state of bliss assigned for the reception of his departed soul. The body of Jesus died; was taken from the cross; was embalmed with spices; and then laid in Joseph's new tomb.

On the third day the soul of Jesus returned from the celestial paradise, claimed its entomed body, re­animated it by union, burst the bars of death, and came forward, performing many of the functions [Page 209] of natural life, as it had done previous to its cru­cifixion.

After converse with his disciples forty days, and appearing to five hundred brethren at once,—to convince them of the resurrection of the very same identical body, he went with many of his dis­ciples as far as Bethamy, and there, in the very act of blessing them, was visibly parted from them, and a cloud received him out of their sight. Luke xxi. 50, 51. Escorted by myriads of angels, he was then set down at the right hand of the Majesty on High, as a proof of the glory of his person, the completeness of his works, and as having become the first fruit of them that slept. From thence, according to his own infallible prediction, he will come again to judge the world, and to receive his people unto himself, to be partakers of his eternal glory.

This twofold ascent of the human soul of Christ, first without the body, then with the body and soul united, is the same with the privilege of his re­deemed people. Their bodies first return to the dust from whence they were taken; and, instantly, their souls, their immortal spirits, ascend to God who gave them. Eccl. xii. 7. Absent from the body, present with the Lord.

But, on that glorious morning, when the trump of God shall sound, and the dead in Christ arise from their graves, whether in earth, or in the bo­som [Page 210] of the seas, then shall their souls also, as did the holy soul of their Lord and Head, each claim their own proper body, now, by the power of God, made like unto the glorious body of the Son of God. Every man shall be raised in his own order: Christ the first fruits; afterward they that are Christ's at his coming. 1 Cor. xv. 23.

Blessed and holy are they that have part in this first resurrection: on such, the second death hath no power; but they shall be priests of God and of Christ, and shall reign with him a thousand years. Rev. xx. 6. Then, after Satan shall be losed for a little season, Gog and Magog, the combined armies of sin and Satan, filling up the measure of their iniquity, shall be prepared for the final judgment; the Redeemer shall welcome his saints to ultimate final glory! Come ye blessed of my Father, inherit the kingdom prepared for you from before the foundation of the world.

How delightful the prospect! How worthy the risen Head of the ransomed Church! How cheer­ing to our hope, and how nourishing to our faith! Well may we say with Paul, I know whom I have believed, and I am persuaded that he is able (by virtue of his divine power, and the merit of his resurrection) to keep that which I have committed unto him, body and soul, against that day. 2 Tim. i. 12.

GLEANINGS.

1. GOOD works, like the golden ear-rings of the Israelites, are valuable in themselves; but if once exalted into a golden calf, to be worshipped, they become offensive to God, and pernicious to the soul.

2. Paulinus, when they told him that the Goths had sacked Nola, and plundered him of all he had, lifted up his eyes to Heaven, said, " Lord, thou knowest where I have laid up my treasure."—Happy the suffering christian, who, under loss of worldly enjoyments, finds durable riches and sub­stance in God!

3. The truths of the Gospel are to be introduced in public discourses and in private conversation, with discretion and propriety. A person once ha­rangued on the strength of Sampson: "I affirm," said he, "that this same Sampson was the strongest man that ever did or ever will live in this world." "I deny it," replied one of the company; "your­self are stronger than he." "How do you make out that?" "Because you just now lugged him in by head and shoulders."

4. Young christians are frequently great bigots. When we are first converted to God, our brotherly [Page 232] affection, candour, and religious opinion of others, too often resemble the narrowness of a river at its first rise; but as we grow in the knowledge of our­selves, and advance sensibly nearer to God, the great ocean of all good, the channel widens, and our hearts expand, until death perfectly unites us to the source of uncreated love.

5. If a person who has been long in possession of a large estate, comes, in process of time, to have his title disputed, he rummages every corner of his scrutore, and of his strong boxes, to find the ori­ginal deeds; which, having found, he appeals to them with confidence, as authentic vouchers.—Thus, past experiences of the grace of God, though not our Saviour, may yet be recollected, and improved as the hand-writing of God, by which we know our interest in his love, and answer the cavils and law-suits of the devil.

GLEANINGS.

1. A CHRISTIAN, as to his spiritual enjoy­ments, is not unlike a BAROMETER. As the quick­silver, in this instrument, rises when the sun shines, [Page 250] and the weather is fine, but sinks when the air is heavy, and loaded with damps; so the christian's sen­sible comforts rise when God shines upon his soul, but subsides when left to the workings of his own heart.

2. Dr. Grovesnor being at the funeral of Dr. Watts, a gentleman present said to him, "Well, Dr. Grovesnor, you have seen the end of Dr. Watts, and you will soon follow: what think you of death?" "Think of it," replied the Doc­tor, "when death comes I shall smile upon death, if Christ smiles upon me."

3. When the rays of the sun fall on the surface of a material object, part of those rays are absorb­ed, part of them are reflected back in straight lines, and part of them are refracted in various directions. Thus, when Christ, the SUN OF RIGHTEOUS­NESS, shines upon a christian's heart, part of the grace he confers is absorbed for the consolation of the soul; part of it is reflected back to the Saviour, in acts of faith, love, joy, prayer and praise; and part of it is refracted every way, in acts of for­bearance, gratitude, benevolence, and every social virtue, for the benefit of mankind.

4. The mariner, when on a boisterous sea, finds his compass to direct itself to its own pole, and guide him in a certain tract, although his compass [Page 251] box be tossed in every direction. That heart which hath received a touch from Christ, the heavenly magnet, will, in desires, affections, hopes, obedi­ence, ever direct itself to Jesus, as his all in all, although the box of his mind be tossed every way, by Satan, unbelief, or affliction.

N. B. A sure and satisfactory evidence of our state.

5. Louis XIV. of France, said one day to the famous father Masillon, "I have heard many great orators in my chapel, and I have always been well satisfied with them; but every time I hear you I am DISSATISFIED WITH MYSELF."—Those ministers of Jesus Christ who are most faithful, are, indeed, the most useful, though often the least popular. And those discourses which tend to open to us the true state of our souls, strip us of self-deception, and lead us, as the chief of sin­ners, to the Almighty Saviour, should be esteemed by us the most valuable.

6. "How does your ladyship (said the famous lord Bolingbroke to lady Huntingdon) reconcile prayer to God for particular blessings with absolute resignation to the divine will?" "Very easily (answered she); just as if I was to offer a petition to a monarch, of whose kindness and wisdom I have the highest opinion. In such a case my lan­guage [Page 252] would be—I wish you to bestow on me such a favour: but your majesty knows better than I how far it would be agreeable to you, or right in itself, to grant my desire: I therefore content myself with humbly presenting my petition, and leave the event of it entirely to you."

THOUGHTS ON JOB xiv. 20. Thou changest his countenance, and sendest him away.

BY sin came death: God's sentence prevaileth forever against man, and he passeth away—from life to death, from time to eternity, from a state of action to a state of judgment! Yes, thou, Lord, changest his countenance, and sendest him away. How just the procedure; how sublime the senti­ment! fruitful of instruction to every attentive mind. It has been strikingly verified in the per­son of Jesus, and is daily so, in the departure both of the wicked and the righteous by death.

1. In the person of Jesus, whose countenance was fairer than the children of men, grace with­out measure was poured into his lips. Psa. xlv. 2. His countenance was the index, the mirror, through which all the variety of human passions and qualities were seen, that once rendered him familiar with [Page 263] mortals, and proved him to be, indeed, the SON OF GOD. But the FATHER had sent him into the world to be the Saviour of sinners, to atone for sin, and to ransom his people from the power of the grave. His countenance, therefore, must be changed, and exhibit to men, to angels and to devils, the torture which his soul should endure in accomplishing his design. As he advanced into natural, active life, he became a man of sorrow, and acquainted with griefs; and, during the last few weeks of his abode on earth, his countenance was changed in such a variety of ways as must fill the contemplative soul with solemn awe.

Preparatory to his future dreadful sufferings, and his consequent exaltation, Jesus was transfi­gured upon Mount Tabor: in the very exercise of prayer his face did shine as the sun. Matt. xvii. 2. Immediately after, he met his disciples at the pass­over, and instituted the memorials of his own fu­ture death, while his countenance beamed friend­ship and love to them all. From thence he repaired to Gathsemane, when a change took place in his countenance that spake the awful sorrow of his soul, and the bloody sweat of his body in prospect of that cup which his Father designed him to drink! At the bar of the high priest his counte­nance was again changed, by the spitting and the [Page 264] smiting of the Jewish rabble; so that his face was marred more than any man's. Follow him to Cal­vary; behold him crucified between two thieves, and stand astonished to see that countenance that never looked upon sinful man but with tenderness and compassion, now covered with tears and with blood! Removed from the cross, attend his corpse in Joseph's garden, prepared for its tomb; and behold his countenance now changed by death! Ah, my soul! canst thou behold these changes of thy Saviour's countenance without a tear? Shall not repentance flow from thy guilty breast, while Jesus weeps, and bleeds, and dies! Behold the Lamb of God, that taketh away the sin of the world!

The countenance of Jesus changed, God sent him away—into the grave, to satisfy justice, to fulfil prophecy, to vanquish death in his own kingdom, to proclaim he was the Son of God, by rising from the tomb, as a proof of the com­pleteness of his redemption, and a certain pledge of his people's resurrection to everlasting life, [Page 265] He was then sent away to abide with his disciples, and, by the light, the form and the love of his countenance, to convince them of the reality of his person and salvation—to remove their doubts and to comfort their hearts—and to give them his final orders concerning the kingdom of his grace. Then he was sent away from earth to heaven, accompa­nied by multitudes of angels, and was set down at the right hand of the Majesty on high, as the re­presentative of his people; to conquer, by his grace, the purchase of his blood, and to prepare mansions of glory for them, where they shall en­joy the light of his countenance for ever! O! let it be my constant employ, most blessed and highly exalted LAMB OF GOD, to behold thy face amidst thy various changes! and let it be my daily mercy, while here on earth, to enjoy thy life-giving coun­tenance, shining upon my heart, to comfort me under my sorrows, direct me in my duties, and to create in my breast a taste of that heaven of feli­city I hope to enjoy with thee above for ever!

2. How frequently are the words of Job verified in the truly unhappy death of many wicked and impenitent mortals; thou changest his countenance, and sendest him away! The opinion of David is seriously just— The wicked, through the pride of his countenance, will not seek after God: God [Page 266] is not in all his thoughts. Psa. x. 4. In youth the countenance indicates the mirth and the folly of the heart; in manhood, the intense desire of gain; in affluence, the gratification of appetite; in affliction, the insuperable burthen of life; in old age, the un­satisfying enjoyments of all sublunary good, from the cradle to the grave. In each of these stages how often is it that God, instantaneously, or, at most, progressively, changeth their countenance, and sendeth them away? Like the king of anci­ent Babylon, the form of the visage is changed, when the hand-writing of God is read in his law, and eternity unfolds its dreadful scenes! Ah! how often thus, is the charming, blooming coun­tenance of youth changed in a moment, and be­come pale in death! and how frequently is it that the profligate, the voluptuous sinner, like Divez, whose eyes sparkled over the flowing bowl, is ar­rested in a moment, and sent away from all his re­latives, honours, and rounds of mirth, and in hell lifts up his eyes, being in torments, supplicating the aid of poor Lazarus, from whom he had turned away his countenance when lying at his gate beg­ging for a crumb, now to dip the tip of his finger in water to cool his parched tongue! Ah! how fallen! What a change of countenance, and of [Page 267] state! So true is it, The wicked is driven away in his wickedness. Prov. xiv. 32.

3. Materially different is the case, yet equally just the sentiment of Job with respect to the righte­ous, thou changest his countenance, and sendest him away. Their countenance undergoes a most remarkable change, when, under a dejection of mind, and conviction of heart, God reveals the riches of his mercy in pardoning their sins, and granting them the joy of his salvation— God be­comes the hea [...] of their countenance, and their God. Psa. xlii. 11. In times of their sufferings, God affords them his succour, turns their mourn­ing into joy, and their countenance is no more sad. 1 Sam. i. 18. In death their countenance under­goes a natural change in common with other men; but, while changing, it becomes a mirror, through which the nature, supports, comforts, and triumphs of grace appear in their brightest lustre, to the glory of the Saviour and the consolation of every beholder! Yes, of the death of a righteous man it may be said—

The ransomed of the Lord have hope in their [Page 268] death: at this very solemn period FAITH hangs upon a covenant God, LOVE ardently embraces a precious Christ, PATIENCE endureth the pangs of dissolving nature, BENEVOLENCE extends her wings over friends and foes, while HOPE waiteth for the enjoyment of a crown of righteousness in glory! To mark the difference between the death of the wicked and the death of the righteous, the latter is called a sleep in Jesus. Of Stephen it was said, he fell asleep—

The countenance being changed, God sendeth away the body to the grave, to rest in hope—the soul to the paradise of bliss, to await the first re­surrection, when body and soul shall be united, live and reign with Christ, and eventually shine as the sun in the kingdom of their Father for ever and ever.

MEMORIAL OF GENERAL WASHINGTON.

IN righteous judgment heaven hath appointed unto sinful man once to die. The shafts of death fly thick around. The beggar and the lonely pea­sant receive the summons, and are conveyed to the dust in silence, and without regret. The prince upon his throne, the noble and the great, receive an equal, deadly blow; and, with solemn pomp, are laid within the marble tomb. The mortal part of WASHINGTON is removed to the shades of death, and America drops the mourning tear; while her most patriotic sons advance, each as with a [Page 280] laurel in his hand to decorate the great man's grave! His birth, his youth, his manhood; his qualities in private life, his valour in the field, and his wisdom in the senate; "first in war, first in peace, and first upon his country's heart!" these eminent traits have formed a subject for the orator and the pane­gyrist so new and astonishing, as seldom occurs in the world of letters. While others joined the nu­merous, mourning train, and the more eloquent lips publicly pourtrayed his political character, tes­tifying the respect in which the people of America held their beloved chief, I will gratify myself (as more accordant to his last will and testament) by closing this volume of "The Christian's Pocket Library," in raising a plain, private MEMORIAL of WASHINGTON, as a distinguished SERVANT OF GOD, the MAN whom the Lord hath delighted to honour in establishing the only government, then existing upon earth, where the perfection of reli­gious liberty is enjoyed by all, and the church of God stands upon its spiritual basis, unconnected with civil power.

We will attempt to raise this memorial upon the back ground of a review of the christian profession as engrafted in the stock of civil government. Our blessed Saviour declared, my kingdom is not of this world. John xviii. 36. Its nature, subjects, laws, [Page 281] government, privileges, treasures, are wholly spiritual and divine; tending to prepare the souls of men for a future state of endless bliss. No sooner did the cause of Jesus begin to increase, than civil governments, of different descriptions and of dif­ferent countries, planted a profession of christianity into the very heart of their political constitutions. Immediately the primitive simplicity and spirit of Christ's visible kingdom vanished; it became a tool of state, and a pretext for committing the most daring depredations amongst mankind; which political bodies were not ashamed to call them THE WARS OF THE LORD. No wonder that, from such an union of church and state, whether deno­minated papal or protestant, the ordinances and laws of christianity should be grossly mutilated, in­tentionally to render them subservient to political purposes, and that a variety of officers should be introduced whose names and functions are unknown in the New Testament, to carry on the wheels of state, and to produce the temporal good of the whole. Against such an heterogeneous mass, and under such features, no wonder the scattered He­brew race should increase in prejudice against christianity, and that the heathen-world should abominate that system whose fruit was rapine, cruelty, and bloodshed! Under such mixed go­vernments, [Page 282] all who presumed to attach themselves to the spiritual kingdom of Christ, disclaiming all civil authority in matters of conscience, faith, and religious practice, were held in contempt, excluded from the particular rights of citizens, and frequently accounted as sheep for the slaughter. Thus, a profession of the religion of Jesus, whose primitive nature is benevolence and love, was corrupted, and became the fountain of partiality, tyranny, bond­age, hatred, and wrath, separating the very souls it was calculated to unite, and scattering arrows, fire-brands and death over the world, which it was intended to reclaim.

In what part of Christendom was it that this most wretched spirit did not prevail? In what country has the kingdom of Christ been univer­sally professed, as entirely distinct from the civil powers? In none. Even AMERICA, though emerged from heathen darkness, and cultivated by European hands, sat amidst the same corrupted mass of civil and ecclesiastic powers. But God designated her for a better state. Increasing in her wealth, her years tender, she felt the galling fetters on her hand! At length she sighed—she groaned—she wept beneath her load. But ah! whose eye could pity? What arm sufficient to relieve a case like her's? That ALMIGHTY BEING who taught [Page 283] Columbus to explore her hidden shores, beheld her suffering state, and deigned to relieve! He who raised Moses to deliver the chosen race of Israel, and girded the arm of Cirus to unfold the massy gates of Babylon, will raise a deliverer to set Ame­rica free. Behold a WASHINGTON arise! Hea­ven inspires his soul with wisdom, fortitude, and love— teacheth his hands to war, and his fingers to fight. And, left he should boast, my own arm hath gotten me the victory, God committeth to his command an handful of raw, undisciplined men, destitute of almost every equipment for the field, but ardent thirst to set their country free. Through seven long years of horrid war, in hopes and fears, in sweat and blood, the GENERAL urged his way. At length heaven opens, and lets down upon his servant's head the VICTOR'S CROWN. Now the fabric of civil and ecclesiastic powers, long com­bined, in one crash fall, like the walls of antient Jericho. Peace, with her thousand thousand sweets, extends through all the land, and every pious heart exclaims, Hallelujah! for the Lord God Omni­potent reigneth. Now, the Lord judgeth among many people, and rebuketh strong nations afar off. The sons of America beat their swords into ploughshares, and their spears into pruning-hooks. Every man sits under his vine and under his fig-tree, [Page 284] and none maketh them afraid. Micah iv. 3. 4. O sing unto the Lord a new song, for he hath done marvellous things: his right hand and his holy arm hath gotten him the victory. Psa. xcviii. 1. And while such effusions of grati­tude flow to the Almighty for our deliverance and independence, can we possibly forget the MAN whom the Lord hath delighted to honour, in mar­tialling our armies, and obtaining our victory? Impossible! Though WASHINGTON be now numbered among the dead, his name shall live with millions yet unborn.

Thus far we speak but half his praise. The people saved were yet without sufficient law. The peace obtained must be secured. The MAN whom heaven blessed in the fields of war now takes the presidential chair, in full CONVENTION, with a circle of worthies, chosen by the free suffrage of the people, to frame a CONSTITUTION, by which the rights, the liberties, the wealth and happiness of all may be preserved. On this strong basis every STATE builds a superstructure of peace and commerce, while distant nations give a friend's em­brace.

Civil rights and liberties are sweet; but sweeter still the sacred rights of conscience. This blessing, too, flows to us from God in copious streams, [Page 285] through the Constitution of the United States. No test-act here; no fines nor chains; no horrid in­quisition nor flaming faggots prepared for those who differ in faith and practice from their fellow mortals for conscience sake. Here the standard of the CROSS appears, and the voice of Jesus sounds aloud— My kingdom is not of this world. Hail, thou first spot of earth, consecrated by IMMANUEL'S benediction, to show his arm in rescuing his church from the civil powers, to [...]and alone upon the pure unshaken basis of his truth and grace! First fruit of the Redeemer's national conquest! Go on, most blessed Lord, in the glory of thy might, over­turning the powers of darkness, until thou shalt reign king of nations, as thou art king of grace, diffusing celestial knowledge both to Jew and Gen­tile, and sacred liberty prevails from pole to pole. Thus, while every American's knee shall bow be­fore the Lord, and their lips, in purest gratitude, praise his glorious name for his boundless mercies, let the memory of WASHINGTON, through whom these blessings came, be engraven upon every heart. Not one exempt! Those whose judgments may not accord in some recent traits of this great man's counsel, must unite with me in venerating his name as a distinguished servant of the Lord, in [Page 286] procuring those streams of civil and religious li­berty, unknown in other lands.

What man, elevated to such an astonishing height of honour, and so signally favoured by the victorious arm of God, that ever wore the AR­MOUR with such diffidence and profound humility? Which, among those numerous conquerors whose names adorn the page of ancient and modern history, have maintained such an assemblage of moral VIR­TUES as shone through the diversified stages of WASHINGTON's public life? Alas! although the victor's crown was placed on their heads, what spots of vice were often seen upon their robes, that made their country blush! Here let America lift her head, nor dare disown her General's name, but hail him—A SERVANT WORTHY OF THE LORD!