is so absolutely necessary for your deliverance, he has expressly threatened it; and that not only in general with respect to all sinners, but particularly to such as are fond of wicked company. And it is worth your while to observe, in what language he threatens it: "A companion of fools shall be destroyed."(z) So that what Solomon says of one sort of sinful companions is justly applicable to the rest: "Their house is the way to hell, going down to the chambers of death."(a)

Now let me entreat you to dwell upon this thought, till you feel something of the weight and the terror of it. Be sometimes asking yourselves, "How can we dwell with the devouring fire? How can we lie down in everlasting burnings?"(b) How can you endure those torments yourselves? And in what temper, and with what reflections, will you meet the partners of your guilt and folly there? And in what manner will you converse together? Alas, my friends, in those seats of horror and despair, all that rendered your intercourse on earth delightful, will be come to an eternal period. There will be no opportunities for you and them to gratify your sensual desires together: no delicious food, no intoxicating liquors, no gay tales, no cheerful songs; but instead of these, "Blackness of darkness for evermore;"(c)" Weeping, and wailing, and gnashing of teeth;"(d) "The worm that never dies, and the fire that cannot be quenched."(e)

Will it then be any relief to you, to look back on those days, which you shared in luxury, and in sin? Will your friendship still continue? And will you be endeavouring, by tender condolences, and by obliging offices, to mollify and alleviate the miseries of each other? Alas, sinners, hell is not the seat of friendship, but of everlasting enmity and rage. All the wretched inhabitants will live in perpetual discord and mutual abhorrence. And no doubt your keenest resentments, will burn against those, who have been your partners in sin; as your aggravated damnation will be in part owing to them. And on the same principles, will their indignation rise against you. And thus you will lie forever, continually exercising all the enlarged capacities of your minds, to increase the torments of each other. And perhaps it is the only instance in which your desires and your attempts will be effectual. Oh! sirs, when I think of the air and form of some wicked creatures when transported with passion, when I observe how venomous their speeches, and extravagantly furious all their actions are, methinks I see the most lively emblem of the society below: but alas, how much more dreadful must it be, to stand exposed to the rage and revenge of a damned spirit! Yet this is like to be your lot; and if it be, the most delightful of your companions in sin, will probably prove your fiercest tormentors.

There is reason to apprehend, that these, and such as these, will be the miserable consequences of wicked company with regard to yourselves.

(2) Prov. 13: 20.
(c) Jude, ver. 13.

(a) Prov. 7 27.
(d) Matt. 8: 12.

(b) Isa. 33 14.
(e) Mark 9: 44, 46, 48.

OUR SORROWS.

"God moves in a mysterious way,
His wonders to perform;

He plants His footsteps in the sea,
And rides upon the storm."

COWPER has here expressed the feelings and sentiments of many a child of sorrow. To the end of time, or until sin and its consequences no more affect the human family, this will be the experience of many a chastened one. The ways of Providence are truly

inscrutable.

I have a loved relative who has been for many years a victim to disease, and intense suffering. Days of weariness, and months and years of anguish, have been assigned her. To those who have no faith in God, or confidence in His wisdom in the direction of human affairs-to those, who do not fully believe that He doeth all things well, and that not even a sparrow falleth to the ground without His permission and direction, her lot in life appears severe; God's dealings are considered hard, and the cup she has to drink, is thought to be a bitter potion, that no mitigating ingredient can Sweeten. But not so with the afflicted one, or those related to her by nature's tenderest ties. They love to contemplate the God who afflicts her as a reconciled Father in Christ Jesus. They feel that, while He wounds with one hand, He heals with the other. That He pours the oil of heavenly consolation into the stricken bosom. That He sits as a refiner and purifier of silver; and that He will watch the process going on in her experience necessary for her sanctification, until the dross is consumed, and she rendered meet for the inheritance of the saints in light. How much more difficult it is to bear the will of God passively, when it thwarts our plans, or is adverse to our own notions and desires, than to perform it actively. Far more grace is necessary to say from the heart,

"Sweet to lie passive in God's hands,

And know no will but His,"

than to go about to minister to the necessities of the suffering, and to talk and pray with the afflicted, and in this active way glorify God.

Time is not to be mentioned or compared with eternity. Man is made for immortality. Time, or the period of our existence here, is but the entrance upon an interminable state, of which our finite minds cannot conceive. Life is the only season of probation allotted us for preparation for eternity. Our Heavenly Father knows what dispensations of His providence will be most conducive to our spiritual welfare, and it is in mercy and love that He sends chastisement. It may be that the very affliction that we consider severe, is the most merciful dealing we could experience; and that, if this providence were arranged to suit our wishes and inclinations instead of according to the wisdom of our God, our souls would

sadly suffer, and, perhaps, be eternally lost. In the language of the same sweet poet, quoted above,

"The clouds, we so much dread,

Are big with mercy, and shall break

In blessings on our heads."

When we can see things in the light of eternity, how different will be our estimate of what we considered sorrow and affliction here. "God is His own interpreter,

And He will make it plain."

Afflictions are medicine for the soul, and God, the Great Physician, never mistakes our case, as earthly physicians are liable to do with our bodily maladies.

We have recently been called to anticipate a severe trial, from which nature recoiled, but which has been averted by our Heavenly Father.

Our youngest daughter, a blooming, sprightly child of four years, the joy of our hearts, and the light of our household, was violently attacked with illness, and we thought that Jesus, the Good Shepherd, was about taking her to His bosom, and making her one of the lambs of His fold.

What earthly blessing could compare in value with the belief that our loved one was free from sin, sorrow, and suffering, and mingling with the angel choir who surround the Throne. But, oh, we must part with our darling! To get to Heaven, she must pass through the iron-gate of Death. We must take a last look at her cherished form, and then the grave must close over her, and hide her from our view. How hard it is under such circumstances to say, "The will of the Lord be done." But these trials are a test of Christian character, and if we rebel, and murmur, when visited with them, we sin.

We prayed that our child might be spared to us, if consistent with the divine will; if for God's glory, and her spiritual good. But while we prayed for submission, and endeavoured to cultivate a spirit of cheerful acquiescence to the will of God, we were overwhelmed at the prospect of parting with her. Our loved one has been spared, we trust, in mercy. We devote her renewedly to our covenant God and Father, and earnestly pray that she may glorify God, while she lives, and when she dies, may go to dwell with Jesus, in Heaven.

Different, indeed, would be our condition here, had we the ordering of our own destinies. We are frail, and finite, and the very course that we would choose for ourselves, might be the means of our soul's destruction. God sees the end from the beginning, and knows what is best for us, and will make all things to work together for the spiritual good of those who love Him.

Let us rejoice in this glorious truth, and ever esteem His government as our greatest cause of gratitude and thanksgiving.

PHILADELPHIA, June 19, 1836.

R. M. E.

Bistorical and Biographical.

HISTORY OF SCHUYLER PRESBYTERY.

AT the meeting of Synod of Illinois, in Vandalia, in September, 1832, "Messrs. Bergin, Farnum, Frazier, Sturtivant, Mathews, and Bliss, were appointed a committee to consider whether any, and if any, what alterations can be made respecting the present bounds of our Presbytery, and whether it is expedient to constitute another." This committee reported the next year. Their report was adopted, and two new Presbyteries were directed to be formed.

The Presbytery of Schuyler to consist of Rev. Messrs. S. Hardy, A. Kent, C. L. Watson, A. Turner, and R. Barnes, to meet 26th September, 1833.

The Presbytery was accordingly organized at Rushville, September 26th, 1833. Ministers present were, Aretas Kent, Romulus Barnes, and Cyrus L. Watson. Messrs. Solomon Hardy and Asa Turner were noticed as absent. It had under its care three churches, to wit: Rushville,

Quincy, and Galena.

Its territory comprised all that part of the State between the Illinois and Mississippi rivers, extending north over Wisconsin, and west over Iowa.

Nothing was done at its first meeting but nominate Commissioners to the General Assembly.

At the second meeting in Quincy, April 4th, 1834, the Quincy Church informed the Presbytery that it had changed its government from Presbyterian to Congregational, when the following resolution was passed:

Resolved, "That while we cherish towards that church only the feelings of brotherly kindness, and believe its members to have been actuated by the best of motives, we do nevertheless exceedingly regret the change, from an apprehension that it will be productive of harm in future years.' Rev. Cyrus L. Watson was elected Stated Clerk, at the above meeting. Mr. William Carter was ordained as an Evangelist, October 11th, 1834. The churches of Princeville, Augusta, Indian Camp Point, and Daveston, were received at the same time. Mr. Watson reported that he had aided in changing the Daveston Church from Congregational to Presbyterian.

Rev. Robert Stewart was received the fall of 1834.
The first approval of the Records is thus signed:

"Examined and approved in Synod, October 20th, 1834.

"E. BEECHER, Moderator."

We are only left to conjecture when the Synod met.

The Fulton and Peoria Churches were received in April, 1835. Mr. Samuel Lowrey, at the same meeting, applied for a seat as delegate from the First Presbyterian Church of Peoria, and was refused.

quent meeting he was admitted.

At a subse

Mr. Reuben R. McCoy was ordained as an evangelist, June 1st, 1835. Knoxville Church was enrolled October 7th, 1835. At this date we find the following records:

"Whereas one of our churches, to wit, Macomb, has placed itself under the ministry of William J. Fraser, who has declared himself no longer a member of or amenable to any Presbytery of the Presbyterian Church, Presbytery asks advice of Synod in this matter."

Rev. W. Nichols and Rev. Cyrus Riggs, were received, April, 1836, at Clayton. Leweston Church was enrolled at the same time. Rev. R. B. Dobbins was received at the same time, and Clayton Church enrolled. Rev. Samuel Wilson, Rev. J. Montgomery, and Rev. E. P. Noel were received, September 20th, 1836, together with Rev. G. W. Sill and Rev. C. W. Babbitt. The churches of Bennington, Plymouth, and Warren County, were enrolled at the same time.

Mr. Fraser was denied admission into the Presbytery at Macomb, April 11th, 1837. At the same time, Rev. H. W. Stewart, Rev. Solomon S. Miles, Rev. L. G. Bell, and Rev. George W. Gale, were received. The Mount Sterling and Galesburg Churches were enrolled at the same time.

Rev. Thomas Cole was received September 5th, 1837, and the West Point Church, Iowa, Monmouth, Ill., and Burlington, Iowa, were

enrolled.

Rev. M. Hummer, Rev. M. Kimbal, Rev. W. King, Rev. Enoch Mead, were received at Rushville, April 3d, 1838. The churches of Lower Rock Island, Pope's River, Stephenson, and Columbus, were enrolled at the same time.

Mr. J. S. Mitre was ordained as an evangelist at Knoxville, April 12th, 1838, and Rev. John Waters received at the same time.

Rev. J. M. Chase was ordained and installed as pastor of Shiloh Church, April 7th, 1838.

Division of Presbytery into New and Old School.

A pro re nata meeting was held at Rushville, August 1st, 1838.
The following resolutions were introduced:

Resolved, 1. That we know of no synod constituted or connected with the General Assembly of the Presbyterian Church, on the plan of Union abrogated by the Assembly of 1837, and that the exscinding act of that Assembly, founded on that false assumption, is therefore null and void. And further, That had the connection of the Synods of Western Reserve, Utica, Geneva, Genesee, been grounded on that plan of Union, it could be dissolved but by judicial process, which was not attempted, and therefore that the relation of the presbyteries, under the care of these synods to the General Assembly, remains unaltered by these exscinding acts.

Resolved, 2. That the assumption of the Moderator and Clerks of the Assembly of 1837, of power to control the organization of the Assembly of 1838, rendered it the duty of the Assembly to displace them, and appoint others who would do their duty, and therefore

Resolved, 3. That the Assembly which met at the Seventh Presbyterian Church, Philadelphia, and organized under the pro-tem. moderator and clerk, is the true General Assembly of the Presbyterian Church, and that we adhere to the Assembly then constituted.

It was moved and seconded that these resolutions be substituted by the following:

Resolved, 1. By the Presbytery of Schuyler, that we consider that body which was organized and constituted in Philadelphia, on the 17th day of May, 1838, by the moderator and clerks of the General Assembly of