live down the opposition, and win for religion itself a respect which shall operate very beneficially on society at large. When Christian people can say, "The weapons of our warfare are not carnal," they will always find them, eventually, to be " mighty through grace."

For several of the later years of his life, a confirmed dulness of hearing prevented Mr. Hartshorne from enjoying the advantages and pleasures of general society. But he regarded this privation as part of the discipline under which it had pleased divine Providence to place him. He spent his time principally in reading, and attendance on the means of grace. As he grew older, his frame of mind became evidently more spiritual and heavenly. His natural temper was warm; but this was subdued by the law of kindness which reigned in his heart. He always acknowledged himself to be a great, and all who knew him saw plainly that he was a grateful, debtor to divine grace.

His removal from this world, though by no means out of the ordinary course of nature,—for he had entered his seventy-second year,was, as to the event, rather unexpected. But it had long been his care to seek to be constantly ready for the coming of his Lord; and for this, as at his time of life he knew that it could not be far distant, he habitually and placidly waited. On the Sabbath preceding his death he was present, as usual, at public worship; and at the close of the day he received the sacrament of the Lord's supper. In the course of the week he became indisposed; and his strength so rapidly failed, that on the following Sunday, Dec. 12th, 1841, he tranquilly fell asleep in Christ. On reviewing his life, character, and death, the often-quoted saying of the Psalmist particularly occurs to my mind: “Mark the perfect man, and behold the upright; for the end of that man is peace."

GOD'S GOOD-WILL TOWARDS MEN, SHOWN IN HIS PATIENCE AND LONG-SUFFERING.

THE constant exercise of God's patience is a great argument of his good-will towards men. This is that whereof they not only have a notion in their minds, comprehended and included in that common notion of his benignity and goodness, but they have experience of it in fact; and it is from that I am now arguing: and it is a mighty, cogent, and convictive argument of God's good-will, if it be but considered what men have to argue from in reference hereunto, especially these two topics,-their own guilt, and God's power.

Their own guilt; whereof, since man hath been a sinner, he hath had some natural conscience always accompanying him. And, more or less, men have consciences accusing and excusing, by turns, as the matter lies in view before us. (Rom. ii. 15.) Now, let recourse be had to that topic of men's own guiltiness, that hath deserved ill at the

hands of God: this is a common notion with men. Many of the Heathens, though they did not know how the apostasy came about, did yet grant that man was in a state of apostasy,-that he was not in the state he was first made in,—but in a degenerate, sinful state; and it is spoken of as a thing common to men, what I but now noted to you out of Rom. ii. 15, that they carry accusing consciences about with them. I say, then, do but consider this topic; and from thence go to the other, that of the divine power; and nothing can be more obvious to men, (if they will but use their thoughts,) than to consider this, that He that made such a world as this, can easily right himself, yea, in a moment, upon such creatures as we are, at his pleasure. Then lay but these two things together, (which are obvious to common apprehension,) that we are guilty creatures, and that He is an omnipotent God. We have deserved that he should severely animadvert upon us; and he can do it at pleasure; he hath it in his power to do it when he will: and yet we are spared. What doth all this signify, but a continual miracle of divine patience? And what is that to be resolved into, but the divine goodness? "Despisest thou the riches of his goodness and long-suffering, not knowing that the goodness of God should lead thee to repentance?"

When we argue from hence to persuade sinners to turn unto God, do we argue from a feigned thing? Is it not a great reality from which we are thus directed to discourse and conclude, when the Scripture itself giveth us that direction? It teaches men so to consider the matter themselves,-"The Lord is not slack concerning his promise, as some men do count slackness; but he is long-suffering, not willing that any should perish; but that they may come to the knowledge of the truth, and be saved.” (2 Peter iii. 9, 10.) And we are to "account the long-suffering of the Lord salvation." What doth he bear with an offending creature for, in so continued a course, when he hath so many advantages against him, so many thunderbolts in command at a moment? Why doth he spare, when the creature is guilty, and he is mighty? And yet he doth spare. What judgment is to be made of all this? Why, the Apostle tells you, "Reckon the long-suffering of the Lord salvation ;" that is, he doth use this method as an apt instrument, as a proper means, to bring men to consider; and if they will not consider, they are loading themselves with guilt; and so much the more, as they will not consider what is so obvious, what lieth so much in view before them.-John Howe.

VOL. XXIII. Third Series. DECEMBER, 1844.

3 Z

MISCELLANEOUS COMMUNICATIONS.

OUR YOUTH AND OUR CHURCH; WITH THEIR RECIPROCAL

DUTIES.

(To the Editor of the Wesleyan-Methodist Magazine.)

THERE are two questions demanding the serious consideration of our Connexion. The first is, In what relation do our youth stand to the church of Christ? The second, What provision is needful to meet their case, in order to their religious instruction?

With reference to the first, it may be asked, Are our youth to be considered a part of the visible church; or are they to be viewed as standing on the outside of her pale, and aliens, until they voluntarily seek and gain admission therein? The latter appears to be the view of many, if we are to judge by their conduct. Some among us have been chargeable with inconsistency on this subject, both in theory and practice. The ordinance of baptism has been administered, by which our children have been initiated into "the outward and visible church;" and yet, by our neglect of them, and want of suitable organization, they have been treated as though they were aliens. By the regulations existing among us, we have excluded them, as a body, from those means of grace by which a visible and actual union with the church is enjoyed by our adult members; and yet we have not made suitable provision to meet the extent and emergency of their wants. This is the fact, especially in reference to our youth from thirteen to eighteen years of age. We may assume that our Sabbath-schools form a part of the means employed by the church to instruct a large portion of our children, probably until they come to the age of thirteen years; and thus some provision is made for that numerous class. But, generally, soon after that period, unless they profess to be converted, or to be seeking salvation, they are separated from us by thousands annu

ally, and have no immediate connexion with the church. In addition to these, there are many thousands of the children of our members who have never attended a Sunday-school; and, consequently, excepting the administration of baptism, have not and never had any manifest connexion with the people of God.

This appears to be inconsistent with the teaching of Scripture. Under the Old-Testament dispensation children were constituted actual members of the visible church by the rite of circumcision; and from the time of its administration, when they were only eight days old, they were recognised and treated as members of the Jewish church. They were acknowledged as having a right to the external privileges thereof, and as entitled to the promises made to it. They were indeed treated, as they ought to be, as children; and directions were given for their instruction, both as to its nature and manner; (Deut. vi. 6, 7;) but still they were members of that hallowed community. Abraham received the following directions respecting the children of his household:" He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man-child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people: he hath broken my covenant." (Gen. xvii. 13, 14.) From this it is clear, that those children for whom this rite had been performed were admitted into the covenant, and became entitled to its privileges; while those for whom this rite had not been performed, laboured under disadvantages, inasmuch as they