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visibly approaching their latter end, to lift up their voices and their souls to Jesus for a share in the blessings of his kingdom. I will not contend with any man who tells me, that my sins are a thousand times more aggravated than the transgressions of that robber; but I am fully persuaded, and no man shall rob me of the persuasion that the case of this robber is recorded in scripture, as one among many proofs, that Jesus is able to save to the uttermost all that come unto God by him, and that he ever turns a gracious ear to the voice of the petitioners who are shut up to the faith of his mercy.

If a proclamation from heaven, were made in the ears of those who are already consigned to their place of torment, that another day should be grantedthem to enjoy the means of salvation, their torments would give place to rapturous joy. With what eagerness would they seize the first moment, and every remain. ing moment of that little space of time, to strive to enter in at the strait gate that leads into the way of life. They would pay no regard to any devil who should tell them that their case was still hopeless, that mercy would not be extended to them, and that it was impossible for them ever to acquire those dis. positions which were necessary to fit them for a better. Their invincible aversion to misery, and desire of happiness would stimulate them to do all that was in their power to improve the hap. py opportunity. And although it was utterly impossible for them to make a change for the better by their own exertions, their faint hope derived from the

heavenly proclamation that God might do for them what they could not do for themselves, would make them incessant in their supplications, that mercy might be extended to them.

If this might be reasonably thought to be the probable effect of a desire of happiness, on the supposition that God would work wonders for the damned, which we know he will not do, how infatuated would I be, if Í should suffer to pass unimprov. ed the time that is yet allotted to me in a world where salvation is brought near to the guilty. I will seek the Lord while he may be found; I will call upon him whilst he is yet near. The sentence is not yet gone forth against me, He that is filthy, let him be filthy still! My sins have gone over mine head as a heavy burden, too heavy for me to bear, and therefore, I will give myself no rest till I hear that charming declaration made to my soul, Thy sins are forgiven thee. I cannot purify mine own heart from those vile lusts which I now detest: but what is impossible with man, is possible with God. Lord, let thy mercy be on me, for all my hope is in thee. I seek salvation from Jesus; if I per. ish, I will perish at his feet.

THE CHRISTIAN'S CONVERSATION IS IN HEAVEN.-PHIL. iii. 20.

THE word is very comprehensive and proper; it signifies the life, or way of living of a citizen, where all one's interests, and all his business lies. They are citi. zens of heaven; their inheritance, their treasure, and, of course, their hearts are there ; and there all their business lies

that is worth looking after. They are but pilgrims and strangers on this earth, and have nothing but a present subsistence to look for here. This is what gives them the advantage which they have above others, the victory by which they overcome the world; a victory which none of the wise moralists, so much admired by men, who knew not the nature and worth of christianity, could ever attain to. The apostle makes the challenge, "Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?" And there rever has, nor ever will be, a man found able to answer it. Here then we have a short, but a most complete and perfect christian directory. He that has the faith of Christ, has all; he that wants it, has nothing. Well might our Lord say that this is the work of God, that ye believe in him whom he hath sent." It secures the heart for God through Jesus Christ, and that secures the whole man, all his thoughts, all his words, and actions; forms the whole of his conduct of life upon a perfect, a most infallible pattern. apostle Paul gives some account of the christian's business: "Neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love."

The

Dissert. on Gal. ii. 20.

MUSTARD SEED.

"A GRAIN of mustard seed," is said, in the parable,* to be "the smallest of all seeds; but when it is grown up, it is the greatest among herbs, and be cometh a tree; so that the birds of the air come and lodge in the * Matth. xiii 31

branches thereof." The mos. tard of our own country is very far from answering this description; but there is, in the east, a species of the sinapi, to which, no doubt, it alludes. It is called by Linnæus, Sinapi Eruosides. Its branches are real wood, as appears from a specimen in the collection of Sir Joseph Banks. Lightfoot, Buxtorf, and others quote the Jewish rabbies to the same effect, whose testimony cannot be suspected of partiality. to the New Testament. In the Talmud of Jerusalem, it is said, "There was in Sichi a mustard tree, which had three branches; one of which, being cut down, served to cover the hovel of a potter; and yielded three caðs of seed." The rabbi Simeon, son of Chalataph, assures us, that "he had in his garden, a shoot of the mustard tree, on which he climbed, as if on a fig tree." These statements are, at least, sufficient to shew, that we should not form a judgment of eastern herbs by those which are familiar among ourselves.

Rel. Mon.

MEDITATION IN THE PROSPECT OF DEATH.

[A Paper found in the Repositories of a person lately deceased, in his own hand-writing.]

No cavern is so dark, no abyss so deep, no inclosure so strong, but omniscience can pen. etrate it, and omnipotence can burst it asunder.

In the near view of death, how did I with resentment of heart, pronounce foolishness upon all the vain amusements of the present life; with what earnestness did I recommend to all an interest in the Redeemer,

as the one thing needful, and to win him as a prize, that includes in it a perfect righteousness to justify, and a fulness of grace to sanctify.

But I am summoned by name to that great tribunal. How. ravishing the smiles of the Judge! Never did honey melt with such sweetness upon the tongue, as the words of my Judge distil themselves into my ear, while I hear him say, "Come thou blessed of my Father." How does grace triumph in this sentence! How blessed those whom the faithful Jesus pronounces blessed! How happy they who are blessed by him that made the heaven and earth. If he calls me blessed of his Father, the Father of Jesus, and in him my Father, it will be no common blessing. I may then expect all that Emanuel hath purchased; all that the promises contain; all the fruits of electing love, redeeming grace, adopting honor, justifying righteousness; and of all that mercy and power that shone forth in my sanctification, begun and carried on through the various stages of

time, and in the midst of a thousand difficulties !

How rich is the divine benig. nity when a kingdom is the product of it! He giveth like a God-a throne for every saintrobes of light-unwithering palms-a kingdom that cannot be moved-immortal, undecay. ing glories!

With what affectionate and humble surprise will the saint attend to the sentence of that day! How unworthy will he acknowledge himself, that a kingdom should be bestowed on him, to be enjoyed through endless ages! This is a display of love that wants a name. I am swal lowed up in wonder; while I gaze, I prize the crown bestowed; I adore the hand that places it on my unworthy head; I cast it with humble gratitude before the throne, ascribing the glory where it is due.

These are instances of grace that require a tongue to acknowledge, a harp to celebrate, and a heart to comprehend them far superior to mine. And, "O eternity is too short to utter all thy praise."

MISCELLANY.

ESSAY ON EDUCATION.

MAN is a creature of circumstances. Every sound, which he hears, every object, which he sees, aids in forming his character; hence the infinite importance of Education.

It is education, which forms the Mahommetan and Pagan, the Jew and Christian. It is education, which forms the

wandering Tartar, the plunder. ing Arab, the superstitious Hin. doo. The savage and the man of civilized society, are formed by education.

For those, who are acquainted with Revelation, this is chiefly a moral culture. All other discipline is subordinate to this,

and has reference to this, as its ultimate end.

Though man was created in the image of God, he has effaced the divine features; he is in a guilty, lapsed state. With the same physical powers, the same mental energies, which dignified his first parents in Eden, such is now his moral apathy, his spiritual death, that like the bird of the desert, he knoweth not the return of spring. Like the serpent he feeds on dust. This has been the complaint of pagan philosophers, the melancholy theme of prophets and apostles. The dis. eases, the wars, the sighs of a dying world, are only the effects of moral evil. Nothing is more natural, and nothing is more reasonable, than for man to break these chains of death, to seek deliverance from this moral ruio. Accordingly wise individuals and communities, legislators, judges, and ministers of the altar, incessantly labor to relieve themselves and others from these spiritual wos. They kin. dle the sparks of that celestial fire, which dispels the darkness, and softens the moral winter of the world.

To aid this grand design, to remedy the evils of the fall, is the proper design of education. To re-impress the image of God, to render man worthy the divine favor, worthy the society of angels, to lead man back to his primitive glory, to arrest the terrific progress of evil, sages and prophets, apostles and phi lanthropists, have sacrificed their lives. For these purposes God preserves and governs the universe, the wheels of providence roll, angels descend to the dwellings of men, and the Holy

Spirit opens the scenes of future ages. When the Almighty Leg. islator comes down in awful majesty, the pestilence before him, and darkness under his feet; when he drives the first pair from Eden, his design is to open the way for them, and their innumerable posterity to a fairer Paradise, where the serpent shall never deceive, where forbidden fruit shall never enchant. On this path of glory all the lamps of education shed their salutary beams. They conduct man to his lost home. For this purpose devout parents instruct their lisping babes; for this the summer school collects the prattling throng, and the daughters of Israel instruct their tender charge; for this the village master leads the youth to the springs of science; for this academies, and colleges, and universities, are founded: temples are built, churches are gathered; ordinances are administered; and the heralds of the gospel proclaim salvation from pole to pole. All these measures of Providence combine their influence, as branches of education to replace man on the throne, whence he has fallen. As a constellation of lustre, in this galaxy of light, the sciences pour their rays to guide mankind to the celestial city. If this be not self evident, a little reflection will render it evident.

No further than man is res. tored to his original glory does he possess any thing, which is permanently valuable. What is mere science, what are shining accomplishments, but splendid phantoms, delusive meteors, ready to vanish into thin air? All attainments, which are not moral, which have not a celestial

tendency, are unsubstantial are transient as the shadow of the dial.

While ascending the path of moral improvement, though destitute of those talents, which secure wealth and renown, man is little lower than the angels; they wait to receive him. As the fatal fruit was torn from the tree of knowledge the ground was cursed, the elements were distracted, the angel of death walked on the wings of the wind, the quiver of divine wrath poured its arrows into the bosom of man. Man caught the contagious principles of uproar and confusion. Famine, plague, and pestilence, are minor evils less terrible, than man to man. This deprav ity must be restrained and cru. cified, or man is undone. What essential advantage then have those attainments, which are merely physical or intellectual, which are merely ornamental or pleasant? Conscience must be convinced; passion must be subdued. This is the only course of felicity. No education is valuable, unless it tend to dispel the moral darkness of the mind, to bridle the lightning of the passions, to elevate the soul with heavenly peace. Of what value are the gilded pills and fragrant perfumes of the physician, un. less they have a tendency to heal the disease of his patient? God is necessary to man; God is the health of the soul. Nothing, therefore, can be estimable, which does not tend to unite man with his God. Every thing else is a shadow, or a vapour passing away. As fuel without fire, or the picture of a feast to refresh the body; as the description of a harvest to enrich the farmer,

or the narrative of a voyage to fill the stores of the merchant; such are those acquisitions, which have no moral tendency. Who then will adopt that mode of education, which merely decorates the person, amuses the fancy, or enchants the senses; but does not mend the heart?

Is it fancy or do I hear unbaptized philosophy exclaim, "the days of the monks and fasts are returning. Relics and beads, hermits and pilgrims, will again overwhelm society."

To this I only reply, do not all the liberal sciences, the useful or fine arts, tend to mend the heart, to purify the affections, to produce strong convictions of God, of providence, and our infinite obligations? I ask the child of science, whether his studies have not a tendency, to restore man to his lost glory and his God. Do not you learn from history the scripture doctrine of human de. pravity? Is not the history of man the history of malignant passions and of crimes? In the revolutions of families and empires, are you not taught the uncertainty of earthly glory, the excellence of virtue, the misery of vice, the justice of divine Providence? From history do you not learn, that atonement for sin is a natural idea of man, or that being first revealed, it has by tradition been conveyed to all the nations of the world? Have not sacrifices, and even human sacrifices, been offered in every country of the globe? The doctrine of atonement then is a spontaneous dictate of the heart, or a revelation from God.

From history we also learn how natural to man is the doctrine of a mediator. When na

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