nurses. When his physician came the next morning, he perceived there was a great change, and another medical gentleman was called in. He conversed cheerfully with them; and while they were bleeding him, he began to repeat the first verse of the hymn, Rise, my soul, and stretch thy wings, Towards heaven, thy native place. Time shall soon this earth remove; To seats prepar'd above. Immediately afterwards he said, "Come sickness, come death, it is all right." About half an hour after this, he sank into a deep sleep, from which he never awoke. He continued to breathe with difficulty until half past ten the next morning, when without a sigh, a struggle, or a groan, his happy spirit took its flight to mansions of unfading glory. So calm, so peaceful was his depart ure, we could only say, he breathed no longer. For a considerable time previous to his death, he had done with the world and all its concerns. He had no care, no anxiety about any thing here, and would often say, Soon the joyful news will come, Child, thy Father calls thee home. He was indeed only waiting the summons to arrive; for he had, fought the good fight, he had kept the faith, and was waiting to receive the crown of glory." Thus lived and died, this truly valuable servant of the Lord. When in the possession of health, he was favoured with a great flow of animal spirits, which gave to him an activity of character that is not common. This, under the direction of religious principles, qualified him for eminent usefulness both in the church and the world. It required little persuasion to secure his aid, and exertions in favour of objects which were of public utility. He was always ready to every good word and work; and never seemed more happy than when he was busily em ployed in advancing the interests of some benevolent institution, or af fording relief to individuals, who were in circumstances of poverty and sorrow. He who thus had dil igently served his Lord and Master for many years, was honoured by him in the chamber of sickness and death. Though at times he suffer. ed the most excruciating pain, yet he bore it with exemplary patience. The consolations of religion supported his soul His conversation was in heaven; from whence also he looked for the Saviour, the Lord Jesus Christ. And though he had no ecstasies of feeling in the prospect of his dissolution; yet he stood on the threshold of eternity with his loins girded, and his lamp burning, waiting with tranquil hope the summons of his Lord to appear in his presence, and dwell with him forever. We are unwilling to close this memoir, without suggesting to our readers, that it exhibits another instance of the excellence of Christ ianity in elevating the character and happiness of its possessors. It was the religion of Jesus which expanded the heart of the deceased with that active and comprehensive charity, for which he was so eminently distinguished. And it was the same religion which soothed and comforted him, when by disease, he was compelled to retire from scenes of public usefulness. Who can retrace his character and dying experience, without being constrained to acknowledge, that "Godliness is profitable unto all things; having promise of the life that now is, and of that which is to come." While we are solemnly assured, "the transgressors shall be destroyed together; the end of the wicked shall be cut off," we visit "the chamber where the good man meets his fate;" and from what we witness there, we are led involuntarily to exclaim, "Mark the perfect man, and behold the upright: for the end of that man is peace." Religious Communications. For the American Baptist Magazine. ON ADDRESSING THE UNCONVERTED. A LETTER TO A FRIEND, IN ANSWER TO THE QUESTION, HOW OUGHT THE MINISTER OF CHRIST TO ADDRESS THE UNCONVERTED? My dear brother, In a late conversation, you desired me to express in writing my views with regard to the proper manner of addressing the impeni tent. It is an important subject. It being an obvious part of my duty, as a minister of the gospel, to preach to the unconverted, I have endeavoured to ascertain in what way the scriptures authorize and require me to address them. deeds are evil.-that they will not come to Christ that they might have life. They must be informed, that having broken the divine law, they are exposed to its tremendous penalty; and not believing the gospel, they are condemned already, and the wrath of God abideth on them. In making these declarations, tenderness ought to be united with faithfulness. The Redeemer wept over Jerusalem, though he declared her sins, and foretold her destruction. To have correct sentiments on this subject, we must consider what the state of mankind actually is be2. It is important to make known fore conversion. The Bible teach to the impenitent what is their dues us that all men have sinned-- ty. They should be told that it is that the heart is deceitful above all required of them to repent, and bethings, and desperately wicked-lieve the gospel. The nature of that the understanding is darkened by sin-the will is perverse and opposite to God. Impenitent men are described as the enemies of God as opposed to his law, and to the gospel of his grace--as being dead in trespasses and sins. But it is equally evident, that they are rational creatures; they possess a conscience more or less enlightened and tender; they are capable of loving and hating, of rejoicing and mourning, of choosing and refusing, though, alas! they are criminally indisposed to love and rejoice in God; they choose the evil and refase the good, they love sin, instead of hating and mourning over it. 1. In addressing sinners, it is important to declare unto them plainly their true character and condition. They must be told explicitly, that they are unreconciled to God-that they love darkness rather than light, because their that faith and repentance, which God enjoins them to exercise, should be explained, and the commands of God enforcing these duties, should be brought to view. The fallacy of those excuses which men are prone to make for neglecting the gospel must be exposed; and that the sinner is inexcuseable for living in unbelief, must not only be asserted; it must be proved from the declarations of divine truth. 3. The sanctions of the gospel, or those considerations by which a reception of it is enforced, ought to be clearly exhibited to view. These sanctions are of the alluring and of the alarming kind; the present and future blessedness of the believer, and the present and future wretched state of the unbeliever. When the risen Saviour commissioned his apostles to go into all the world, and preach the gospel to every creature; with what considerations did he require them to enforce their message? "He that believeth and is baptized, shall be saved; he that believeth not, shall be damned." In conformity to this injunction, the apostles preached. Peter thus addressed the Jewish people; "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord." This is an alluring consideration; but there follows a most alarming one. "And it shall come to pass, that every soul which will not hear that prophet, shall be destroyed from among the people." It was thus St. Paul preached in the synagogue in Antioch. "Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins; and by him all that believe, are justified from all things from which they could not be justified by the law of Moses." But to these inviting words, the apostle immediately subjoins this solemn warning. Beware, therefore, lest that come upon you, which is spoken of in the prophets; behold, ye despisers, and wonder and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you." 4. But to believe the gospel, is not only a duty which the sinner is required to perform, it is an invaluable privilege. He who believes the gospel, becomes a partaker of the rich blessings of which it is composed, and which are freely of fered to every one who will receive them. The glad news of salvation is to be preached to every creature; every son and daughter of Adam that hears these tidings, may freely, without money and without price, partake of the blessings they exhibit. What saith the scripture on this subject? Let us consult Isaiah Iv. 1, &c. "Ho! every one that thirsteth, come ye to the waters; and he that hath no money, come ye, buy and eat; yea, come, buy wine and milk without money and without price. With these are intimately connected the six following verses. "The concluding verses of this passage express those things liter ally, which the foregoing ones described metaphorically: the persons invited, and the invitation are the same in both. The thirst which they are supposed to possess, does not mean a holy desire after spirit. ual blessings, but the natural desire of happiness which God hath implanted in every bosom; and which in wicked men, is directed not to the sure mercies of David, but to that which is not bread, or which hath no solid satisfaction in it." Matt xxii. 1—10. Here the blessings of the gospel are set forth under the figure of a marriage feast. Without explaining the whole parable, I would only remark, that ONE thing appears undeniably evident on the face of it. That there were those called to the feast, who nevertheless rejected the invitation. It is manifest that those who were bidden and invited, yea, more, were urged and entreated to come to the wedding, made light of it, went to their farms and their merchandize; while some of them treated with indignity, and even persecuted to death, the servants who invited them. To me it appears indisputably evident from this parable, that the invitations of the gospel are to be addressed to sinners indiscriminately, and not merely to those who are sensible of their sins, and of their need of Christ. Some affirm that these invitations ought to be directed to sensible sinners only; but will such as feel their need of a Saviour, make light of the gospel? will they prefer their farms and their merchandize to it? will they hate and persecute the ministers of Jesus? Impossible. It is manifest further, from this 1 parable, that the ministers of Christ are required to invite men earnest ly and pressingly to come to the gospel feast: to "compel them" by importunate entreaties "to come in." And it should be stated that this invitation is not of such a nature that men may comply with it, or refuse it, at their option: but that all who hear it are bound to comply with its requisitions on peril of eternal condemnation. In the parable of the great supper recorded by St. Luke, the lord of the feast solemnly declares, None of those men which were bidden (and would not come,) shall taste of my supper. But it may be inquired, by way of objection, Why should you invite men to the feast of salvation, since it is evident that while impenitent, they will not come? I answer, 1. God commands me to do thus, and it is always safe to obey divine injunctions. If we can prove that God commands us to do any thing, we cannot offer a better reason for doing it. 2. God freely and sincerely offers the blessings of the gospel to men, as really as if they embrace ed them. The freeness of a gift, and the sincerity of the giver, are not impaired by unwillingness to receive it on the part of him to whom it is offered. 3. The fulness and freeness of the invitations of the gospel, show that the unbeliever is without excuse, that the obstacle preventing his reception of Christ is in himself, that he will not come to Jesus, that he might have life. 4. His rejection of offered blessings shows how desperate is his depravity, and how aggravated is his guilt. 5. I proclaim these glad tidings, hoping that God will attend the word with the energy of his Spirit. He has promised that his word shall not return to him void, that it shall prosper in the thing whereto he hath sent it. At his command, I prophesy to the dry bones in the valley of vision, praying that the Spirit of life may enter into them, and that they may become a living host to praise God. 5. But the truths above stated, are not the only ones which should be unfolded to the unconverted hearer. There are others inseparably connected with them. The character of God as a holy, just, and faithful being; the original state of man; his fall and the consequences of it; the nature, obligations, and excellency of the divine law; the nature and blessedness of true relįgion; the work of the Spirit; the privileges of the saints; the resurrection of the body; the last judgment; the certainty of the salvation of the righteous; and the eternal misery of the finally impenitent : these, and all the other truths of revelation must be introduced, explained and enforced. These truths should not be stated in an ambiguous, hesitating manner; they must be announced with the utmost explicitness, but yet with meekness and tenderness. It is proper to expostulate with the sinner, to reason with him, and to discourse with all that variety of topic and manner which the scripture points out. Let the minister of Christ carefully study apostolic models. Let his heart be deeply impressed with the truths of God's word, and his bowels of compassion yearn over impenitent sinners, and he will be likely to address them as it is his duty to do. "We are ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God: for he hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him. I am affectionately yours, ON THE DEPARTURE OF VESSELS ON THE SABBATH. To the remarks which were offered on this subject in our last Magazine, we would subjoin a few others, which we think worthy of serious consideration. As we could wish to see a practice given up, that in our judgment is reprehensible; we shall answer some additional objections, which have been made to us since our last communication. We have been told, that masters of vessels are in many instances, part owners; and they would not consent, if fully prepared for sea, to remain in port over the sabbath. But we are unwilling to believe, that the generality of captains are so decidedly irreligious as to reject every proposal of reform on this subject. Let respectable merchants inform their captains, that no vessel in their employ shall commence its voyage on the Lord's day. If a dislike of such religious scruples is manifested, it will be proper to shew the reasons on which they are founded. And if these fail of producing a compliance with their determinations, let them look out for masters, who will at least, pay a decent respect to their feelings and views. Until these means have been tried, we think this objection cannot be viewed as having much weight. It may require much sacrifice of personal feeling; and much decision of character to pursue such a course; But no Christian ship-owner should be satisfied that he has done his du ty, until he has at least made the attempt. It has also been said, that by sajting on the sabbath much evil is prevented; that if sailors were not on board, they would spend the day in scenes of profligacy and drunkenness. It must be acknowledged there is something very plausible in this argument; and if it contained the whole' truth, we should admit they had better be busily employed in getting out to sea. It is believed, however, that more is taken for granted in this statement, than is strictly true. No reason can be assigned why sailors should be more profligate on this day than on others; and an inquiry into facts will be sufficient to shew that they are not. Even in those wretched parts of our cities, whither they are supposed to resort, there is less noise and profaneness; and infamy itself does not put on that bold and daring attitude on the sabbath, which is seen on other days. It should also be recollected, there is now provision made in most of our maritime towns, for the religious instruction of seamen. For a long period, they were virtually shut out from places of public worship. No one seemed to care for their souls. Hence they generally resorted on the sabbath to the abodes of folly and guilt. But their situation is now different. Ships have been transformed into floating chapels; and spacious houses of worship have been erected for their particular use. Within those houses, on which the colours are seen waving every Lord's day, bearing the emblems of "peace and good will;" you may behold hundreds of weath er-beaten mariners listening to the news of salvation. It therefore does not necessarily follow, that if these men are on shore, they will spend the sabbath in dissipation. Besides, if the abuse of this day be a sufficient reason why sailors should devote it to labour; we cannot see why the same practice should not prevail on land. For the same reason, every manufacturer and tradesman who has journeymen, may, under the pretence of keeping them from evil, demand that they shall work on the sabbath. What a wide and effectual door would this open for the profanation of the Lord's day. Perhaps other arguments might be advanced in favour of the long continued practice of sailing on the sabbath. But we are persuaded they can have no support from revelation; and ought to have no influence on the conduct of good |