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mining others, who knew nothing of Christian experience before the beginning of this work, he found that the first impressions of many of them were accompanied with deep convictions of sin, with a painful sense of their helplessness and misery as sinners, and also with earnest desires after an interest in Christ; which it is to be hoped many of them attained. But it must be acknowledged that the accounts given by all were not alike satisfactory. Many were deeply affected externally, who could give little account of the matter. Their affections were moved, but convictions of sin did not take any deep hold on their hearts and consciences, and so their awakening soon passed away; at least, it was so with some. But if there be joy in heaven over even one sinner that repenteth, we have reason to think that there must have been much joy, in that world of light and love, over many that were brought to true repentance, in this place, during the progress of that

work.

About the beginning of 1812, the awakening became general, and continued to make progress about three months. After this, it seemed to be at a stand, till the beginning of the following December, when it again revived, and continued to spread considerably for about three months more; during which period it extended over a great part of the parish of Kilmorie, which is nearly thirty miles long, and it extended also to some parts of the parish of Kilbride. The writer cannot pretend to give the exact number of the subjects of this awakening; but the number from first to last, was very considerable. It must have amounted to two or three hundred persons, old and young taken together. He may state them at two hundred and fifty; which is rather below than above the real number. But he does not mean to insinuate that the whole of these proved true believers. This will appear from the statements already made.

For some months after the commencement of the awakening, the subjects of it manifested an uncommon thirst after the means of grace. Both old and young flocked in multitudes to hear the Word of God. His house, and the place employed for private meetings, were frequently so crowded, that the people, as it were, trod one on another. To travel ten or fifteen miles to hear sermon, was considered as a very small matter; and after sermon was over, it was no uncommon thing for many of them to meet together in private houses, or in barns, and to spend several hours in religious exercises. Some of them spent even whole nights in this way. They also longed for the return of the Sabbath. They rejoiced when it was said unto them, "Let us go into the house of the Lord." They eagerly sought after renewed opportunities of receiving spiritual instruction. Their desire was so great as not to be easily satisfied. In our religious assemblies at this time, some might be seen filled with divine love, others with fear; some rejoicing in hope of the glory of God, and others trembling lest they should come short of it; some crying out in accents of praise, and others indicating, by their cries, their dread of everlasting wrath. At this time, our meetings were frequent and well attended: and almost every sermon seemed to be effective in awakening, quickening, or refreshing. Satan and his agents, indeed, made strong efforts to counteract the designs and operations of the Spirit of God, by throwing all manner of stumblingblocks in the way of his people; but, notwithstanding all the opposition of earth and hell, the Word of the Lord grew and multiplied. Some who were lively Christians before, enjoyed at this time much of the refreshing influences of the Spirit, and were often filled, in an extraordinary measure, with peace and joy in believing. As illustrative of this, I may mention, that, in the spring of 1813, I was catechising one day at a particular farm, in the district of , and when speaking of the character of Christ as the Redeemer of

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God's elect, and attempting to describe the preciousness of his blood, and the riches of his grace, an excellent Christian, who is now in the world of spirits, cried out, in an elevated tone of voice, "O the infinite virtue of the blood of Christ the preciousness of his blood! What am I, what am I, that he should ever spend one thought concerning me! O my nothingness, my nothingness, my nothingness!" And, soon after, she exclaimed, "I shall soon be with thee-I shall soon be with thee-be for ever with thee, Lord!" I have seen others, also, on various occasions, affected much in the same way. And these ecstasies of spiritual joy among the people of God, were generally accompanied with great humility and tenderness of spirit. Instead of being puffed up, they were, on the contrary, bowed down to the very dust, under a sense of their privileges. When the glory of the King of Zion was manifested to their souls, in the light of the Spirit, they were ready to exclaim, with Job, "Wherefore I abhor myself, and repent in dust and ashes." I have heard others, under awakenings of conscience, cry out, "O what shall we do? what shall we do? Wash us from sin; let us not deceive ourselves, for we cannot deceive thee." It was pleasing thus to see many of them really afraid of selfdeception, and earnest in their inquiries after the only sure foundation, the only hope set before them in the Gospel.

In the spring of 1813, this awakening, however, began to decline, and ceased very soon after; but those who were truly Christians, continued to enjoy, both in secret duties and at public ordinances, renewed and manifest tokens of the divine presence and favour. This was especially the case on sacramental occasions; at which they were favoured with the assistance of some of the most pious ministers of the day. Most of these having now departed this life, I am enabled to name the greater part of them, without making any reference to the living. The late Rev. Messrs Bayne of Greenock, and Robertson of Kingussie, formerly of the chapel at Rothsay, assisted here constantly for many years. The late Rev. Dr Love of Anderston assisted here occasionally, about the time of the revival; and the late Rev. Mr M'Kenzie of Gorbals, formerly of the Gaelic Chapel, Duke Street, Glasgow, assisted also occasionally, but chiefly before the commencement of this work. These, along with the late Mr M'Bride himself, were con sidered, and I believe justly, among the most pious ministers of their day: but they have ceased from their labours, and their works do follow them. The more regular or occasional labours of these men were often blessed as seasons of refreshing from the presence of the Lord. It is doubtless true, that, as the awakening declined, some of those who appeared at one time much affected, and much engaged in religious pursuits, began to grow cold and remiss in spiritual duties, to fall into divers temptations, and to slide back into conformity with the world. Like the stony ground hearers, the religious impressions of many were slight and transitory

their convictions were not of a spiritual or abiding nature; and, having no root in their hearts, they soon withered away, without bringing forward any fruit to perfection. But although many did thus turn, as the dog to his vomit, and soon got rid of their religious impressions, a considerable number of the subjects of this work continue, to the present day, bringing forth frut meet for repentance, and manifesting their faith by their works. It is due, however, to acknowledge, that, even in respect of the best of us, the zeal, fervour, and live liness, manifest during the time of our revival, have suffered some decay; and that, instead of these, coldness, deadness, and formality in religion, are now too prevalent among us. We have, therefore, much need to be earnest in our supplications for another season of refreshing from the presence of the Lord-to pray, with the devout Psalmist" Turn us, O God of our salva

tion, and cause thine anger toward us to cease. Wilt thou not revive us again, that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation."

proach to the kingdom of heaven, even before the Gospel has actually been proclaimed to it. This much, however, we may confidently affirm, that, because a man is holding the character of a heathen, it does not As some inquiries have been made respecting the bodily agitation and outcrying which were observable follow, either that he is possessed of no ideas in referduring our revival, I may now state, that these did ence to the important subject of religion, or that he is not always accompany cases of conversion. There are totally undisturbed by any feeling of anxiety in regard some among the subjects of that work, whom I conto God, or the soul, or the eternal world. And though sider serious Christians, who, as far as I know, never it is the doctrine of the Bible, which is not to be concried out; but such cases were rare, after the excite-troverted or explained away, that "where there is no ment had fully set in among us. The outcrying also ceased, with the greater number, after a certain period, but not with the whole; for there are a few who still continue to be occasionally affected in the same way, though not to the same height as formerly. Then, as to the opinions of the people themselves, I am not aware that there are any of the truly pious in this place, who consider bodily excitement as necessary to a gracious operation of the Spirit; but there is no doubt that some lay too much stress on powerful bodily feelings; and they are thus very ready to conclude, that the Spirit of the Lord is at work when such effects are produced. Still I do not think that any hold such effects to be necessary to true conversion, or that there can be no saving change without them. And they have at least seen and heard much to convince them how erroneous such an opinion would be.

The influence of this revival was felt in other of the Western Islands, and particularly in the Isle of Bute. Having conversed with those who have recently passed summer weeks in the isle of Arran, it is very comforting to learn from them that the savour of its blessed days has not yet, at the end of twenty-three years, expired. Some aged people still live to tell of what the Lord did for their souls at that happy time; and the descendants of others are made partakers of like precious faith. One peculiar habit of the inhabitants of this island took its rise at the period of the revival, and exists to this day. When the fishermen are out in their boats, and have set their nets for the night, they engage in the duty of family worship with as much regularity and composure as they do when on shore. How consoling to the wife and daughters at home, to know that the husband and brothers have committed themselves to the keeping of Him who holds the waters in the hollow of his hand. How sweet the harmony when the strain of praise and thanksgiving mingles with the music of the billows that have tossed themselves from the far Atlantic, and the scream of the sea-bird who has made her home upon the waves. Not only does Kedar's wilderness lift up her lonely voice, but the wildernesses of old ocean send up their strains of joy to God. O when shall all the world become the kingdoms of our God and his Christ! How many acts of rebellion have been the sins of the sea! How many whom the Ruler of the waves has carried in safety to their desired haven, have blasphemed his holy name in their precarious dwelling-places! But the time is hastening, when not only the poor fishermen of Arran, but all the men who do business on the mighty waters, shall send up their hearts in prayer to the God of all the promises.

EXPERIENCE OF THE HEATHEN.
CASE OF AN AMERICAN INDIAN.

BY THE REV. JOHN A. WALLACE,
Minister of Hawick.

Ir is exceedingly difficult to form a correct conception
of the state of a heathen mind, before its attention has
been fairly directed to the truths of the Bible; nor can
we ascertain with precision how very nearly it may ap-

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vision the people perish," yet we are inclined to think, that there is as much in the moral and religious condition of the heathen world, as to warrant the presumption, that that doctrine does not admit of the strictest application to every man, without exception, who has not been born in a Christian land, or who has not ac

tually assumed the profession of a Christian. For what is the condition of the heathen generally in regard to the subject of religion? Why, we find that there are manifold traditions existing amongst them, and not unfrequently exercising a very powerful influence on their minds. Now, these traditions, though mingled in most cases with a vast mass of error and absurdity, have often a very obvious connection with the truths of divine revelation-a connection, indeed, so obvious, as to leave little doubt as to the fact, that they have not sprung at first from the inventive genius of mankind, but have actually originated from the Word of God itself,-that grand source of all light and of all truth. And such being the fact, is it not possible, is it not highly probable, that the Divine Spirit may employ these very traditions, founded, as they often are, in his own Word, and frequently embodying the most important truths, as the instruments for preparing their minds for some clearer revelation, or drawing them onwards to the point which opens out of darkness into marvellous light,

or even conducting them, as were the wise men of old conducted by the star of Bethlehem, to the presence of that very Saviour who "giveth light to them that sit in darkness, and in the shadow of death, who guideth our feet into the way of peace?"

We shall not presume to speak on that point with confidence or decision, as it is connected with secret things, into which it is not the prerogative of human reason to intrude. We merely state the idea, as one which, if it be not altogether unfounded, is fitted, in a great measure, to account for certain religious feelings, which seem sometimes to be awakened in the minds of the heathen, apparently before their intercourse with Christian Missionaries has commenced-feelings, which in themselves are so remarkable, as almost to justify the belief, that nothing but the Word or the Spirit of God could have produced them; and feelings, moreover, whose existence in the minds of the most wretched and the most degraded of the children of men, is to be regarded as affording the strongest encouragement to missionary exertion.

A great variety of instances might be adduced in illustration of these remarks, but we confine ourselves at present to the following extracts, from the Scottish Missionary Register, in regard to the experience of a heathen Indian:

"John Arch was born about the year 1797, in a part of the Cherokee country, called Nunti-ya-lee, which is surrounded by almost impassable mountains. There,

also, he spent the years of his childhood and youth. His mother died when he was very young, and his father taught him scarcely anything except to hunt deer and other wild animals of the forest.

When he had become fully instructed in the art of hunting, and old enough to travel all day through the woods, his father left him to seek his own support. He was remarkably successful in hunting, always killing more game than his companion, and received a great deal of praise whenever he returned to the village. The last year, however, which he spent as a hunter, his companion succeeded better than himself, which so mortified him that he was ashamed to return home, and resolved to hunt no more. In speaking of this period of his life, five years afterwards, he said, the world then appeared empty and vain; life seemed a burden; a deep melancholy seized upon his spirits, and nothing could afford him relief. This was in the year 1818, when he was about 21 years of age.

Going, soon after, with several of his countrymen to Knotville, in East Tennessee, he there met, incidentally, one of the assistant Missionaries among the Cherokees. The Missionary soon perceived that he was desirous of learning to read, and advised him to apply for admission to the school at Brainerd. He was so much interested in the prospects thus opened before him, that he could not wait to revisit his home, but travelled through the woods, nearly a hundred miles, to the late Mr Hicks's, well known to the patrons of the Cherokee mission, as an excellent Christian chief, and there inquired the way to the missionary school.

His dress and appearance when he came to Brainerd, showed at once that he belonged to the most uncultivated portion of his tribe; and he had spent so many years in savage life, that the Missionaries received his application with reluctance: but having heard his story, and noticed the marks of intelligence which his countenance exhibited, they consented to take him on trial.

He informed them, that having lived on the borders of North Carolina, and near the white people, he had attended school a short time when quite young, and had learned the letters of the alphabet. After his removal from school, he studied his spelling-book till it was worn out, and had ever since desired to learn to read; but being too poor to support himself at school, and having worn out his book, he had relinquished the hope of learning, and nearly forgotten all that he had known. He once travelled to Washington, where he received some tokens of kindness from Mr Madison, then President of the United States; but it was the state of despondency, into which he had been thrown by his unprosperous pursuit of the chase during one whole hunting season, which was the principal cause of his looking for enjoyment beyond the confines of his native forests; and it was the interview with the Missionary at Knotville which had led him to determine on cultivating his mind at school. He said, that he had never before been in the part of the country where the school was situated, nor had he heard of the school till informed of it in the manner above stated; but he had come with the intention of remaining, if possible."

His views on religious subjects, before and after his coming to Brainerd, as he subsequently described them to one of the Missionaries, were as follows:

"He always believed that there was a Great Being above,' but supposed he took little or no notice of his creatures here below. With regard to man, his prevailing impression was, that when he died he ceased to exist, and that there was no future state. He had heard it said, however, that men lived after death, and that the good went to a place of happiness, and the bad to a place of misery; and he sometimes thought this might be true. But he was persuaded, he said, if

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this were true, that he must go to the place of misery, for he was bad, and had no idea that his character could be changed.

Not long after his coming to Brainerd, he was convinced that there was a future state of rewards and punishments; but he saw not how any, who had been once sinners, could be pardoned and saved. On this account he became very much distressed; and the more he saw of his own sinfulness, the more distressed he was, until he began to wish he had never known any of these things. He had, indeed, heard the Missionaries say, that the greatest of sinners could be saved through the blood of Christ, but he did not believe it. In his apprehension it seemed plain, that the sinner could not become holy, and thus gain admittance to heaven. When, however, the method of salvation, as revealed in the Gospel, and exemplified in the experience of good men, was more fully explained to him, he saw his error; but perceiving in himself a repugnance to this method, that repugnance seemed to him to be more criminal than all his other sins, and his distress became almost insupportable. One whole night he lay awake, expecting, as he said, sudden destruction, and such was his terror, that he trembled all the while. But in the morning a new scene opened. Then the way of salvation through the Lord Jesus appeared perfectly reasonable, and exactly suited to his case; and the thought of being saved in that way, and in no other, gave him unspeakable joy.

From that time he lived a consistent Christian, spending the remaining part of his life in the instruction of his countrymen, acting the part of an interpreter to the Missionaries, assisting in the preparation of schoolbooks, in the establishment of Missionary stations, and in the translation of portions of Scripture into the Cherokee language. In short, he was peculiarly anxious to maintain the honour of the Missionary character among his people, and to shield the Christian name from reproach. And wherever he went, by answering objections, exposing calumnies, and exhibiting the excellencies of the religion of Christ, he left a sweet savour, to the honour of his God and the great benefit of his Christian brethren.

He died calmly on the 18th of June 1825, Eis peace of mind being uninterrupted to the last. When told, just before his decease, that the pains he felt were those of dissolution, and that in a few minutes more he would be in eternity, his countenance indicated grea: pleasure, and raising his hand, he said, 'Well it is good." These were the last words he was heard to utter. was buried near the grave of Dr Worcester. His ace was about 28 years, and seven years had elapsed since he first came to Brainerd."

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Such are the chief facts, which we gather from the Missionary Register, in regard to the case of this poor Indian, facts which, we are inclined to think, it is scarcely possible for any Christian to contemplate without a feeling of the liveliest interest. But we specially advert to them, not so much because they are fitted to demonstrate, and that in the clearest manner, that the Gospel is most admirably adapted to the necessities of human nature, even when appearing in circumstances apparently the most hopeless, and that, therefore, the most degraded of the children of men can be so wrough upon by the grace of God, as to be turned into monuments of the divine mercy, and thereby made most sé nally instrumental in promoting the interests of the Redeemer's kingdom;—we advert to them for this resson above every other, because they are fitted to give to us a most affecting and most melancholy insight inte the actual experience of a heathen mind when left almost entirely to itself; to shew to us, in a manner

CHRISTIAN TREASURY.

which is well fitted to excite the strongest of our sym- | been lightened and refreshed. Rejoice, then, greatly in pathies, what a fellow-creature is capable of knowing, your privileges. But when ye hear of the sorrows of and how a fellow-creature is capable of feeling, even the poor heathen, oh shut not up the bowels of your when shut out from the light of Christianity, and compassions, nor refuse to help them: For according awelling in the habitations of darkness and of horrid to their own confession, they are very miserable, and cruelty. The men of the world may tell us, indeed, they are ready to perish. that these children of nature, as they call them, are happy beings; that they stand not in need of the consolations of the Gospel; and that to send Christianity to a heathen, is to disturb his repose. But who hath ever penetrated into the secrecy of such a soul, or discovered the solemn thoughts that are concealed amid its darkness, or followed the tract of its wildest imaginations, or detected the mysteries of its experience when it feels the emptiness of all creation, and is pressed down with the burden of its insupportable miseries? Ah! it may seem to us to be a mere blank,-insensible to the wretchedness of its own condition,—dead to the influence of every noble sentiment, and sunk into the lowest state of moral degradation. And yet there may be within it the feeling of deep and of melancholy loneliness, the experience as of an orphan that is wandering solitary and without a home amid the immensities of the creation, the gathering in of no light and of no peacefulness from the abominations by which it is enslaved, a want of all confidence in the dumb idols which the fears of a guilty spirit have compelled it to create and to worship for its own delusion,-mysterious, undefinable, irresistible out-going of the eternal spirit after the great God that made it, though He be unto it a God that is afar off, and the heaving up of solemn thoughts from the depths of its abasement, into eternity, though it be an eternity that is boundless and incomprehensible, overspread with the thickest clouds, and darkened with the shadows of death.

A Bruised Reed.-Of frail and weak man, what fitter emblem can be devised than a reed? It is hollow. within-he, by nature, is empty, and void of all inward grace. It can become a pipe to sound, or a cane to write with-he is fitted with a tongue to utter, and a hand to write his Maker's praise. It is dry and unfruitful, though planted by the river side he is dry and unfruitful in good works, though continually watered with God's mercies. It is ever wagging and shaking of itself-he is in himself a changeable and unstable creature. It yields to the least puff of wind, and is blown down with the blast-man is so feeble, that he is moved with the least temptation; and if it grow more violent, he is bowed down by it and bruised. If the reed be a proper emblem of a man, how fit an emblem is a bruised-reed of a Christian ! "In the world," said Christ," ye shall have tribulation;" or, as it might be more literally rendered, bruising,-that is, grievances or pressures-some inward-some outward-some in the body-some in the soul-some from the yoke of persecution-some from the burden of sin-some from the

This, at all events, or something similar to this, was the experience of the heathen Indian, who forms the subject of the foregoing account; and his, you will ob. serve, was the experience of a man who belonged to one of the most savage and uncultivated tribes,—almost an entire stranger to the rudiments of education,-cast apparently on his own resources in circumstances of the greatest perplexity, and having none to instruct, or to counsel, or to encourage him. For what does he say of himself? Does he speak as if he really felt himself | to be independent of the consolations of the Gospel? Listen to his own words, and what can be more affecting or more disconsolate? He tells us that "the world appeared empty and vain-that life seemed a burdenthat a deep melancholy had seized upon his spirits, and that nothing could afford him relief." And if that was the actual experience of one solitary individual amongst the heathen, it is at least a possible thing, and how awful to think of it, that it may be the experience of millions in the same state of mind,-poor wretched beings, wandering about in utter misery, seeking rest to their wearied spirits, and yet knowing not where to find it, and having none to care for their souls. But then their miseries are concealed from our view. They are shut up in the recesses of their own dark hearts. And had it not been for the labours of Christian Missionaries the experience

even of this man never would have been known to us. Oh Christians! ye know the fountains of consolation, and oft-times, amid your trials and your miseries, have ye drunk of their waters; and your spirits thereby have

weight of God's judgments. But the fairest and ripest grapes are pressed, that they may yield their sweetest juice the honeycombs are pressed and bruised to ob tain from them the thickest honey-the ripe and full ears are smitten and bruised with the flail, to beat the corn out of them, and then the corn is bruised and ground to make flour. When the hottest spices are bruised and brayed in the mortar, they yield a most fragrant smell; and a box of ointment, after that it is broken, sweetly perfumeth the whole room-even so those prayers and meditations are most fervent and fra grant to Almighty God, which rise from a bruised spirit, a broken and a contrite heart. It is the misery of earthly happiness, that it dulls and deadens the spirit of zeal and devotion; and it is a kind of happiness which misery bringeth, that it quickens us, and makes us seek diligently after God.-OLD AUTHOR.

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'Ye will not come to Me."-One excuse which awakened sinners are accustomed to allege in their own defence is, that they wish to love God with all their heart, but cannot. They do, indeed, wish to be saved, but they are not willing to be saved in God's way; that is, they are not willing to accept salvation as a free gift. They would do any thing to buy it; but will not take it without money and without price. Suppose that you were very sick, and were told by the physician, that there was but one medicine in the world which could save your life, and this was exceedingly precious; that you were also told, that there was but one person in the world who had any of this in his possession; and that, although he was willing to give it to those who asked, he would on no account sell any. Suppose this person to be one whom you had treated with great neglect and contempt, injured in every possible way. How exceedingly unwilling would you be to send to him for the medicine as a gift: you would rather purchase it at the expense of your whole fortune. You would defer sending as long as possible; and when you found you were daily growing worse, and nothing else could save you, you would be obliged, however reluctantly, to send and ask for some. Just so unwilling are sinners to apply to God for salvation, as a free gift; and they will not do it until they find themselves perishing, and that there is no other hope for them.-PAYSON.

SACRED POETRY.

WHAT IS TIME?

I ASK'D an aged man, a man of cares,
Wrinkled, and curved, and white with hoary hairs:
"Time is the warp of life," he said; "O tell
The young, the fair, the gay, to weave it well!"
I ask'd the ancient venerable dead,
Sages who wrote, and warriors who bled:
From the cold grave a hollow murmur flow'd
"Time sow'd the seeds we reap in this abode !"
I ask'd a dying sinner, ere the stroke
Of ruthless death life's "golden bowl had broke;"
I ask'd him, What is time? "Time?" he replied,
"I've lost it-ah, the treasure!" and he died.
I ask'd the golden sun and silver spheres,
Those bright chronometers of days and years:
They answer'd, "Time is but a meteor's glare,"
And bade me for eternity prepare.

I ask' the seasons, in their annual round
Which beautify or desolate the ground;
And they replied (no oracle more wise,)
""Tis folly's blank and wisdom's highest prize!"
I ask'd a spirit lost, but, oh, the shriek

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That piereed my soul! I shudder while I speak!
It cried A particle, a speck, a mite
Of endless years, duration infinite!"
Of things inanimate, my dial I
Consulted, and it made me this reply:
"Time is the season fair of living well,
The path to glory, or the path to hell.'
I ask'd my Bible, and methinks it said,
"Thine is the present hour, the past is fled;
Live, live to-day; to-morrow never yet,
On any human being, rose or set."

I ask'd old father Time himself at last;
But in a moment he flew swiftly past;

His chariot was a cloud, the viewless wind
His noiseless steeds, that left no trace behind.

I ask'd the mighty Angel, who shall stand
One foot on sea, and one on solid land;
86 By heaven's great King, I swear the mystery's o'er!
Time was," he cried, "but time shall be no more!"
MARSDEN.

MISCELLANEOUS.

A Poor Cripple.-At a meeting of the Blackheath Auxiliary Bible Society, in the year 1815, Dr Gregory, of Woolwich, related the following very interesting facts:-More than twelve months ago, I went pursuant to the request of a poor, but benevolent-hearted woman, in my neighbourhood, to visit an indigent man deeply afflicted. On entering the cottage, I found him alone, his wife having gone to procure him milk from a kind neighbour. I was startled by the sight of a pale, emaciated man, a living image of death, fastened upright in his chair, by a rude mechanism of cords and belts hanging from the ceiling. He was totally unable to move either hand or foot, having for more than four years been entirely deprived of the use of his limbs, yet the whole time suffering extreme anguish from swellings at all his joints. As soon as I had recovered a little from my surprise at seeing so pitiable an object, I asked, "Are you left alone, my friend, in this deplorable situation?" "No, sir," replied he, in a touchingly feeble tone of mild resignation, (nothing but his lips and eyes moving while he spake,) "I am not alone, for God is with me." On advancing, I soon discovered the secret of his striking declaration; for his wife had left on his knees, propped with a cushion formed for the purpose, a Bible, lying open at a favourite portion of

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the Psalms of David! I sat down by him, and conversed with him. On ascertaining that he had but a small weekly allowance certain, I inquired how the remainder of his wants were supplied? Why, sir," said he, "'tis true, as you say, seven shillings a-weez would never support us; but when it is gone, I rely upon the promise I found in this book: Bread sha! be given him, and his water shall be sure;' and I have never been disappointed yet; and so long as God is faithful to his Word, I never shall." I asked him, if he ever felt tempted to repine under the pressure of long-continued and heavy a calamity? "Not for the last three years," said he, "blessed be God for it," the eye of faith sparkling and giving life to the pallid cour"for I have tenance while he made the declaration; learned from this book in whom to believe; and, though I am aware of my weakness and unworthiness, I am persuaded that he will not leave me, nor forsake me." And so it is, that often, when my lips are closed with locked jaw, and I cannot speak to the glory of God, he enables me to sing his praises in my heart." This, and much more, did I hear during my first visit. And in my subsequent visits (for I am not ashamed to say that often, for my own benefit, have I been to the cot tage of this afflicted man,) I generally found him with his Bible on his knees, and uniformly witnessed he resignation flowing from the blessing of God upon the constant perusal of his Holy Word. He died with "a hope full of immortality," and is now gone to "the rest which remaineth for the people of God." And gladly would I sink into the obscurity of the same cot tage; gladly even would I languish in the same chair, could I but enjoy the same uninterrupted communion with God, be always filled with the same strong col solation," and constantly behold, with equally viv perception, the same celestial crown sparkling before me.

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Esther Jones.-Mr Ayliff, a Christian missionary, writes from Butterworth, in Caffreland, in December, 1830-On September the 19th, Esther Jones, one our members, was called from this suffering state, to that rest which remaineth for the people of God. Since her baptism, her conduct has been such as adorned the doctrine of God her Saviour. She was particulariy marked for tenderness of soul; and generally, when attending the means of grace during prayer, the bench and the ground where she was kneeling would be lite rally watered with her tears. Her illness was short, and her end was peace. A short time before her death, as Mr Jenkins, the assistant, went into her hut, she said, "O sir, pray for me: I have need of your prayers. On the day of her death, being asked if she was afraid to die, she replied, 'I am not afraid! I am not afraid! Jesus is my friend! Jesus is my friend!" About three minutes before her departure, she said, "O sir, I feel happy! I feel happy!" and, bringing her hand over het breast, she exclaimed, "My heart is very happy! have a friend-Jesus is my friend! Jesus died for me. I am not worthy! I am not worthy!" She then fe back into the arms of her daughter, and departed to her friend Jesus, whom her soul loved.

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