ness. There was the decided Christian, who, if ever he feared death for himself, might look on this deathbed and see how God supports his people in their hour of need. There were some who had but lately begun to enquire of the way of salvation, some thoughtless ones whose whole souls were engrossed by the vanities of life; and some who, though thoughtful, yet, among all their considerations of other things, forgot the "one thing needful." Perhaps the last great day may reveal the fact, that some of these learned, by the dying bed of Emma, those blessed truths which she had before learned from Katherine. O, who shall say how far the influence of that little tract may extend itself to future years? Reader, are you a tract distributor? Perhaps you have for some years been employed on this errand of mercy. It may be that you have never known an instance in which your labours have been blessed. You may have sometimes hoped that attention has been awakened, but you have been disappointed, and you are ready to say, "Surely I have laboured in vain, and spent my strength for nought." Think of Katherine and Emma. The gentleman who gave the tract at the door of the ball-room, never knew the history of its result. Remember the old adage, "Duty is ours, events are God's;" and forget not the command and promise of Scripture, "Cast thy bread upon the waters; for thou shalt find it after many days."Tract Magazine.

AN EXAMPLE OF LIBERALITY. IT is taken from the records of Christianity. And yet it is not in any history of the modern church that I find it. They are not the Christians of the present day that I am going to hold up as a model of bountifulness. The reader will find the account in the eight and ninth chapters of the Second Epistle to the Corinthians. It relates to the Christians of Macedonia. Paul, wishing to excite the Corinthians to the exercise of liberality, tells them what their brethren of Macedonia had done-how liberally they had given. The account is very remarkable in several respects.

1. These Macedonian Christians gave, though they were very poor-in "deep poverty." (Chap. viii. 2.) They had the best of all excuses for not giving. They might, with the greatest propriety, have pleaded poverty. I do not see, for my part, how they gave at all. But somehow or other they made out to give, and to give liberally. Their poverty does not seem to have stood in their way in the least. It is even said that "their deep poverty abounded unto the riches of their liberality." Now, if their deep poverty so abounded, it occurs to me to ask, what would not their great riches have done, had they been as wealthy as some modern Christians? The truth is, as the proverb says, "When there is a will, there is always a way." Having it in their heart to give, they contrived by dint of some ingenuity, and not a little self-denial, to get it into their power to give. Such liberal souls had they, that it made their very poverty abound unto the riches of their liberality.

2. They gave not only to the full extent of their ability, but even beyond it. "For to their power (I bear record), yea, and beyond their power," they gave. So testifies the Apostle. The Christians of our day do not give more than they are able. I wish it could be said that they give according to their ability. Now the idea of giving as much as one any

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way can, is almost laughed at. But it was no joke in former times. But how did they contrive to give beyond their power? some one will ask. This looks they gave beyond what, on the usual principles of a little contradictory. Well, I suppose it means that computation, would have been judged to be their ability; and that on the score of justice, and even of generosity, they might have been let off for less.

"What improvident persons!" some will say. "How they must have neglected their families! Are we not told to provide for our own? and that he who does not, has denied the faith, and is worse than an infidel?" Yes, we are told so. But, for all that, it does not appear that these Macedonians were censured as worse than infidels. They were even commended as Christians, whose example was worthy of

all imitation.

give beyond their disposition, though they did beyond 3. They gave willingly, verse 3. They did not their ability. They had it in their hearts to give even more. It was done, "not grudgingly, or of necessity." No one said, as is sometimes said now, Nor "Well, I suppose I must give you something." was their willingness the effect of any appeals male to them. They were "willing of themselves," the Apostle testifies. It was entirely spontaneous. The Apostle had not to entreat them to give; but they had earnestly to entreat the Apostle to receive their gift. "Praying us with much entreaty that we would receive the gift." It is not so now. Now the begging is too much on the other side.

4. They gave altogether beyond the Apostle's expectations. "Not as we hoped," says Paul. Our agents are not often so agreeably disappointed. Their fears are more apt to be realized, than their hopes exceeded.

5. But I see how it was they came to give 80 liberally. It was owing to the "grace of God bestowed" on them, as it is said in verse 1. That always makes people liberal. Grace is a generous principle. There is nothing opens the heart like it. Under the influence of this grace they "first gave their own selves to the Lord." Now, when a man has given away himself, it is easy to give what only appertains to him. The great matter is to give the person. The property follows as a matter of course. Indeed, it is included in the first gift. I suppose the reason that some give no more property to the Lord's cause is, that they have not given themselves to him. They have not begun right.

6. I suppose also that these Macedonians were influenced to the exercise of liberality by the consideration which Paul uses with the Corinthians in verse 9. "Ye know the grace of our Lord Jesus Christ, that though he was rich," &c. They thought that the disciples ought to do like their Master. I conclude, moreover, that they held the doctrine, that giving is sowing, and that men reap in proportion to what they sow; and, since they wished to reap bounti fully, they sowed bountifully. They knew, too, that God was able to make all grace abound toward them; that they, always having all sufficiency in all things, might abound to every good work. (Chap. ix. 8.) They were not at all concerned about the consequences of their liberality.

It should not be forgotten that they gave for the benefit of people a great way off-the poor saints at Jerusalem. They might have said that they had objects enough at home, and where was the necessity of going abroad for them? But it seems distance had not that weight with them that it has with some now. The wants of the poor saints at Jerusalem touched their hearts, and they contributed to their relief, though they were poor, very poor themselves. I don't know but I might have made it with propriety

a distinct head, that they seem to have been even poorer than those for whom they gave; for theirs was deep poverty. When we give to evangelize poor souls in heathen lands, we don't give to those who are as well off as we are. We have no such objects at home as they are. Finally, what a noble example of liberality is here! How worthy of imitation by modern Christians! We need much that the spirit of these men of Macedonia should come over and help us.-Nevins.

DEATH OF WESLEY.

WHEN the venerable Wesley, after a long life of unparalleled labour and usefulness, having been sixtyfive years in the ministry, came to die, he concluded his arduous career, as might have been expected, in great peace and holy joy. In the forenoon of the day before he died, he said, "I will get up." While they were preparing his clothes, he broke out in a manner which, considering his extreme weakness, stonished all present, in singing,

"I'll praise my Maker while I've breath;
And when my voice is lost in death,

Praise shall employ my nobler powers:
My days of praise shall ne'er be past,
While life, and thought, and being last,
Or immortality endures!"

Having got him into his chair, they observed him change for death. But he, regardless of his dying body, said, with a weak voice, "Lord, thou givest strength to those that can speak, and to those who cannot. Speak, Lord, to all our hearts, and let them know that thou loosest tongues." He then sung,

"To Father, Son, and Holy Ghost, Who sweetly all agree," Here his voice failed. After gasping for breath, he said, "Now we have done all." He was then laid in the bed, from which he rose no more. After resting a little, he called to those who were with him to 66 pray and praise." They kneeled down, and the room seemed to be filled with the divine presence. Soon after, he again begged they would pray and praise. Several friends that were in the house being called up, they all kneeled down again to prayer, at which time his fervour of spirit was manifest to every ne present. But, in particular parts of the prayer, his whole soul seemed to be engaged in a manner which evidently showed how ardently he longed for the full accomplishment of their united desires. And when one of the preachers was praying in a very expressive manner, that if God were about to take away their father to his eternal rest, He would be pleased to continue and increase his blessing upon the doctrine and discipline which he had long made his servant the means of propagating and establishing in the world, such a degree of fervour accompanied his loud amen, as was every way expressive of his soul's being engaged in the answer of the petitions. On rising from their knees, he took hold of all their hands, and with the utmost placidness saluted them, and said, "Farewell, farewell."

A little after, a person coming in, he strove to speak, but could not. Finding they could not understand him, he paused a little, and then, with all the remaining strength he had, cried out, "The best of all is, God is with us;" and soon after, lifting up

near.

"I'll praise—I'll praise!"s

On Wednesday morning the closing scene drew Mr Bradford, his faithful friend, prayed with him, and the last words he was heard to articulate were, "Farewell!" A few minutes before ten, on the 20 of March 1791, while several of his friends were kneeling around his bed, without a lingering groan, in the eighty-eighth year of his age, this man of God, this beloved pastor of thousands, entered into the joy of his Lord.

THE LIFE OF FAITH.

THE excellency of a life of faith discovers itself in these four particulars:

life.

can

(1.) It is a secure life. (2.) It is a sweet life. (3.) It is an easy life. (4.) It is an honourable life. (1.) The life of faith is a secure life, the only safe "He shall dwell on high; his place of defence shall be in the ammunition of rocks." How securely doth he dwell, whose fortifications are impregnable, inaccessible rocks-rocks so high that none scale them! In the Hebrew it is, He shall dwell in heights, or in high places: munition of rocks, or rocks so high that none can scale them; rocks so thick that no breach can be made in them, rocks within rocks; ammunition of rocks; and rocks so deep that none can undermine them. Surely a people or person rocked on every side, need not fear storming. Objection. But though rocks may be a good fence they are but ill food, a man cannot feed on rocks; rocky places are barren, though impregnable; he may be starved, though he cannot be stormed! No, the words following relieve that fear also," Bread shall be given him;" he shall have bread enough, and it shall cost him nothing; it shall be given him; and whereas a rock is but a dry situation, without either spring or streams, and thereupon a man might be exposed to perishing for want of water, thirst will slay as well as hunger;" therefore it is likewise added, "His waters shall be sure." He shall have waters which neither summer's heat nor winter's frost shall be able to dry up; neverfailing waters shall fill his cisterns from day to day; "His waters shall be sure." Under such an excellent metaphor is the security of a life of faith described; and this metaphor is expounded Isa. xxvi. 1, "Salvation will God appoint for walls and bulwarks." Walls and bulwarks shall not be their salvation, but salvation their walls and bulwarks; how safely do they dwell who are walled about with salvation itself, the bulwarks are salvation, and that salvation is Jehovah; for so it follows, "Trust ye in

live in God and upon God here by faith; and they shall live in God and upon God hereafter by sight, in the beatifical vision.

(2.) It is as sweet as it is safe. Is it not a sweet thing to fetch all our waters from the fountain, from the spring-head, before they be degenerated or mudded by the miry channel? Why, "All my fresh springs are in thee," saith faith to God, Psa. Ixxxvii. 7. Is it not sweet to be fixed and composed in the midst of all the mutations and confusions that are under the sun? Why, this is the privilege of him that liveth by faith: "He shall not be afraid of evil tidings; his heart is fixed, trusting in the Lord,' Psa. cxii. 7. And again, "Thou wilt keep him in perfect peace whose mind is stayed on thee, because he trusteth in thee," Isa. xxvi. 3. Heb. Peace, peace; that is, multiplied peace, pure unmixed peace, constant and everlasting peace, is the portion of him that liveth by faith, so far as he liveth by faith; unless sense and reason break in to disquiet, he liveth in a most sweet and immutable serenity.

"In

(3.) It is an easy life. It is an easy life to have all provisions brought into a man without any care or trouble. Why, such is the privilege of a believer; he hath a support that supersedes all his cares. nothing be careful; but in every thing by prayer and supplication with thanksgiving let your requests be made known to God," Phil. iv. 6. Faith leaveth a believer nothing to do but to pray and give thanks; to pray for what he wants, and to give thanks for what he hath-that is all he hath to do. It is true, believers must labour and travail in the use of means,

as well as the rest of the sons of Adam; but first, it is without care-" In nothing be careful;" without anxious, heart-dividing, soul-distracting care. Oh! that is the thorn, the sting, which the sin of man and the curse of God hath thrust into all our labours, care and distraction; and this faith pulls out; so that now all the labour of faith is an easy labour, like the labour of Adam in Paradise. Faith useth means, but trusteth God; obediently closeth with the providence of means, but sweetly leaveth the providence of success to God. Yea, faith can trust God when there are no means to use, and say, "Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: yet I will rejoice in the Lord, I will joy in the God of my salvation," Hab. iii. 17, 18. Faith can live upon God, when there is a famine upon the whole creation. The peace of God is as a court of guard, to fence the heart from all surprises of fear and trouble; "In nothing be careful; but in every thing pray and give thanks: and the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus," Phil. iv. 7. As faith enjoyeth God in all things in the greatest abundance, so she can enjoy all things in God in the deepest want. (4.) The life of faith is an honourable life. It is the honour of the favourite that he can go immediately to his prince when strangers must trace the climax of court accesses. Yea, without all peradventure, it is an honourable life to live as God himself liveth; and this is the glory of God, that he liveth in himself and of himself; and truly in their proportion such honour have all the saints. They

taking them into himself, he doth reveal to them by degrees the mystery and privilege of living upon God, and upon God alone.-Case.

NOVELTY IN RELIGION.

THE age in which we live has been frequently and justly called an age of progress; and from the rapid advance which has been made in all those sciences which relate to our outward life, the most extravagant expectations are entertained by many, of a corresponding progress in the science and practice of religion. Perhaps there is hardly any thing by which our times and our community are more distinctly characterized, than by a passionate craving for new views in religion, and a readiness to welcome any theory respecting God, or man's relations to the universe, which have the stamp of novelty to recommend them. We do not think that this desire to bring the and searching spirit of the age, arises from a sincere doctrines of the Bible into harmony with the restless love of truth, and a willingness to receive and obey the laws of God, however and wherever made known; but rather from a disposition to get rid of the Bible, and to lose sight of the old paths in which the saints of God have walked from the beginning. It is devering a religion for itself, and the liberty to change sired that human reason may have the merit of discoits gods as often as passion or caprice may require. And this thirst for novelty, not truth-this desire of freedom from old obligations, not of progress in holiness and divine knowledge-is met by a host of teachers ever ready to prophesy smooth things to doctrine. The pulpit, the press, and the lyceum, those whose itching ears cannot endure sound are continually announcing some new discovery in religion, in morals, or in the philosophy of life; and the young, especially, are in imminent danger of being fatally misled by the confident tone in which the old religion of their fathers is condemned and ridiculed.

SIN.

IT is the mischievous property of sin, that it not only puts the soul into hell, but puts hell into the soul.

That should be our chief trouble which is the cause of all the trouble in the world. Nothing worth having is got by sin. Nothing worth keeping is lost by holiness.

'Tis bad trading with sin and Satan, since we ourselves must pay for all at last.

By suffering we may avoid sinning; but we cannot by sinning avoid suffering.

Fools make a mock at sin, but it will be bitterness in the end.

He that makes light of small sins, is in the ready way to fall into great ones.

If we would not fall into things unlawful, we must not venture to the utmost bounds of things lawful. To tread upon the edge of a precipice is dangerous, if not destructive.

'Tis folly for a person to do that now which he must shortly undo by repentance, or be himself undone for ever.

Carefully avoid those vices which most resemble virtae: they are a thousand times the most ensnar

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PEACE with God! sure it is worth the sinner's having; or else the angels were ill employed when they welcomed the tidings thereof into the world at our Saviour's birth, with such 'acclamations of joy, “Glory to God, on earth peace.”—Luke ii. 14. Yea, Christ himself was deceived in his purchase; who, if a sinner's peace with God be not of high price and value, hath little to show for the effusion of his heartblood, which he thought well spent to gain this. But this we cannot believe ; and yet to see how freely God offers peace and pardon to the sons of men through Christ, and how coy, yea, sullen and cross, they are to the motion, one that does not well know them both, God's infinite goodness, and wretched man's horrible baseness, might be ready to think it some low-prized ware which lay upon God's hands; and this to be the cause why God is so earnest to put it off, and man so loth to take it off his hands. Ah, poor deluded wretches! who is the wicked counsellor that hardens your hearts from embracing your own mercies? None, sure, but a devil can hate God and you so much. And hath he sped so well in his own quarrel against God, that he should be hearkened to by thee, poor sinner? Can he give thee armour that will resist God's bullets? how then is it that he is so unkind to himself as to let them lie in his own bosom, to his unspeakable torment? or will he lend thee any pity when thou hast, by his advice, undone thyself? Alas! no more than the cruel wolf doth the silly sheep, when he hath sucked her blood, and torn her in pieces. Think, and think again, poor sinner, what answer thou meanest to send to heaven before God calls his ambassadors home, and the treaty |break up, never to be renewed again. And that thou mayest not want some seasonable matter for thy musing thoughts to enlarge upon on this subject, let me desire thee to treat with thy own heart upon these four heads.

First, Consider what it is that stands before thee in offer. Secondly, Who it is that offers it. Thirdly, How he offers it. Fourthly, What

thou dost when thou refusest it.

First, Consider what it is that is offered thee, "Peace with God." A thing so indispensable, thou canst not have less; and so comprehen

sive, thou needest have no more than this. And what cometh with it, to make thee truly, fully happy? Of all the variety of enjoyments with which it is possible thy table can be spread, this is a dish that can least be spared; take away peace, and that but of an inferior nature, outward peace, and the feast is spoiled, though it be on a prince's table. David's children had little liking to their royal dinner, when one of them was slain that sat at the board with them. And what taste can you have in al your junkets, while God is in array against you, many sinners slain before your eye by God's judgments, and the same sword that hath let out their blood at thy throat while the meat is in thy mouth? Methinks your sweet morsels should stick in your throat, and hardly get down, while you muse on these things Would you not wonder to see a man at his sport, hunting or hawking, and one should tell you this man is to be hanged to-morrow? Truly God is more merciful to thee than thou canst promise thyself, if he stay the execution till another day. I confess when I meet a man whose life proclaims him an unreconciled sinner, and see him spruce up himself in his fine clothes, entertain himself with the joy of his chil dren, estate, honour, or the like, in this life; it administers matter of astonishment to me what such a one thinks of God or himself. Canst thou think it is long thou shalt sit at this fire of thorns thou hast kindled, and not God fire thee? Must it needs provoke a creditor to see his debtor live high, and go gaily all at his cost, and all the while never think of getting out of his debt, or make his peace with him? much more doth it God, to see sinners spend upon his bounty, lead joyful, jovial lives in the abundance of outward enjoyments he lends them, but take no thought of seeking peace with him in whose debt-book they are so deep in arrears. What folly had it been for the Jews, when Ahasuerus had sealed the warrant for their destruction, to have gone and painted their houses, planted their fields, and let out their hearts in the enjoyment of their estates, without taking care in the first place to get that bloody decree reversed? a worse sort art thou that dost all these, while thou carriest the sen