cies, and be able to bring from that | diligent and perfevering exertions divine treasure "things new and in the caufe of the divine Saviour old." In this courfe we may edi--for the promotion of pure reli fy ourselves and those who hear us,gion among ourselves, and in our and be "fcribes well inflructed in- new fettlements, and among the to the kingdom of God." heathen on our borders. We are encouraged to be inftant in prayer for the fuccefs of the gofpel-for the prefence of God with his minifters with our Miffionaries, and with all the Miffionary Societies in the United States, and in Europe-for the revival of pure Chriftianity and the fpread of the That we may ftudy with fuccefs, we must study with humility, dependence on divine teaching, an ardent defire to know the mind of the fpirit, that we may honor God and be useful to men; and with humble fupplication for his fanctifying, and enlightening influences, that we may behold the wonder-gospel to all nations, and efpecially ful things contained in his word. 2. We learn the importance of living by faith on the word of God. This applies to all parts of divine revelation, but efpecially, to the prophetic fcriptures. "Faith is the fubftance of things hoped for, the evidence of things not feen." It brings future and distant events prefent to the mind, and produces effects fimilar to what would exift if they were present. Hence Abraham, looking, by faith, through prophetic vision, “ faw Christ's day and he rejoiced and was glad.* The effects of divine faith will be fimilar in us, and furnish fupport and confolation under the darkest events and most trying afAictions. Faith, in proper exercife, will alfo overcome the world, reduce the power of lufts and temptations, and animate us to engage in the moft difficult and trying duties, and to endure to the end. Let all our ftudies be fubordinated to the faith of the gofpel and a life animated by it, in the fervice of God and man, and in a preparation for death and heaven. 3. This fubject furnishes fubftantial encouragement for the most * John viii. 56. that the Jews may partake in its faving power. The prophecies and promises of holy fcripture, lay abundant foundation for the prayer of faith. Let our humble fupplications meet and unite at the throne of Grace, that God would graciously "remem. ber his covenant with Abraham, and remember the land." PHILANDER. The least in the kingdom of heaven. JOH the a prophet as any who, before him, had been born of women. But, faid Chrift, "He that is leaft in the kingdom of heaven is greater than he." To me it appears an eafy and natural expofition, to underftand the word prophet, as annexed to the word leaf. The leaft prophet, in the kingdom of heaven, is a greater prophet than John the Baptift. By a prophet, in this place, is meant an infpired teacher, who had the fpirit of prophecy in the church, after the refurrection and exaltation of Jefus Chrift. By the kingdom of heaven, is meant the church itself, under the new and laft difpenfation of it. Although Chrift fet up this kingdom, by his own power and glories of the final judgment, and of the eternal state, than any of the ancient prophets; or even, than John the Baptist. Whoever carefully obferves the prophecies of the apoftles, and ef agency; yet he was pleafed to give fome apoftles; and fome prophets; and fome evangelifts; and fome paftors and teachers; for the perfecting of the faints; for the work of the miniftry; for the edifying of the body of Chrift."pecially of John in the Revelation, Chrift, therefore, fpeaking of a is fenfibly ftruck with the fuperiorcharacter similar to John the Bap-ity of thefe laft prophets; and it is tist, had reference to the real prophets, which should appear in his kingdom, which was then about to be established. Mere teachers may be called prophets; but to fuch, it is evident, Chrift did not refer, when he spoke of a character, more eminent than that of John the Baptift. And as the apoftle diftinguished prophets from evangelifts and others; fo it is natural to fuppofe, that Chrift did, in the cafe before us: For real prophets were the characters then under confideration. To me it appears to have been the defign of Chrift, in his difcourfe, to fet forth the peculiar light and glory of his kingdom, on earth, under this new and last dif penfation; and, that he did it, by obferving, that the prophets, under this, fhould be greater, than under any former difpenfation. This is the light, in which the paffages alluded to in Matt. xi. and Luke vii. are viewed by many; and in this conftruction, there appears to be nothing ftrained, nothing obfcure, nothing inconfiftent with most obvious truth. Thofe prophets who lived after Chrift's refurrection, and the gift of the Holy Ghoft, and who had been witneffes of what he had done and taught; must have had far greater acquaintance with the nature and glory of Chrift's kingdom, and must have been led much farther into a view of the latter day glory of the church, and of the | eafy to fee the declaration of Christ verified, when he was speaking of the comparative greatness of prophets, that he who is leaft in the kingdom of heaven, is greater than John the Baptift. From this view of the fubject, we learn, that the glory of the Redeemer's kingdom is progreffive in this world; and, from analogy, we infer, that the church will rife in glory in the world of fpirits till the refurrection of the dead; and appear in fuperior glory at Christ's right hand in the great, decifive day; and probably, rife and increase in glory forever and ever. I" A. B. C. On a death-bed repentance. Tis very natural for finful creatures to delay the concerns of their fouls, until a future and more convenient feafon. And though multitudes live inattentive to religion, in a time of health and profperity; yet there are but few who difcover no anxiety refpecting their eternal state, when they view death near at hand. And fome, who have spent their lives in wickednefs, have manifested great remorfe and penitential forrow for their fins, when feized with fome threatening diforder. Amengft thefe, fome have obtained a hope before they left the world, that they had become new creatures-that their fins were forgiven, and that they fhould enter into the kingdom of heaven. Others have died un of mind. der great darknefs, and perplexity | hath fpoken we will do." But not more than forty days after this, they were dancing and shouting around a molten calf. How large a proportion of people are converted on a death-bed, no man has any warrant to determine. But we have reafon to fear the number is small. I can recollect but one instance, mentioned in the facred writings, of a perfon becoming a fincere penitent, in the laft hours of his life: viz. the thief upon the cross. And tho' this inftance may teach us, that none ought to defpair of mercy, who have neglected repentance 'till life is near a clofe; yet from what has actually taken place in numerous inftances, and from the treachery of the depraved heart, we have reafon to fear, but few death-bed reformations are genuine. 1. We find that many perfons, who have exhibited the marks of penitence, when they viewed themfelves near eternity, have again recovered their health, and when placed in their former state of profperity, all their religious exercifes have difappeared, and their goodnefs, like that of Ephraim's, has proved as a morning cloud and as the early dew that goeth away." If there is any difference betwixt their former, and their latter courfe, it is for the worse, and not for the better. Had fuch perfons have died, they must have gone to perdition, notwithstanding their apparent reformation. 2. We find the hearts of finners are fo full of deceit, they will appear to relent, and to manifeft fubmiffion to God, and a willingnefs to comply with any terms, when they view themfelves in in minent danger of death and mifery. Thus when the people of Ifrael faw the fearful manifeftations of the power and majefty of God, at Mount Sinai, they very readily promifed, "All that the Lord When finners view themselves in the hands of an angry God, and confcience points them to a dreadful hell, they will make the most folemn vows of repentance and reformation; and it frequently happens, that after a few serious exercifes, and what they call fervent prayers, they imagine God is pleafed with them, and that Chrift loves them, and will fave them; this thought excites a selfish affection, which they mistake for love to God, and thus therefore begin to hope for heaven. But, 3. Tho' there fhould be fome inftances of faving converfion on a death bed; yet how inconceivably great must be the danger of those, who delay 'till that feafon? Many are then bereft of their reafon ; others are fo racked with pain that their thoughts are scattered and confufed. Some flatter themselves they fhall recover their health; others though convinced they must die, remain ftupid till their last gafp. And what a great proportion of mankind, are struck out of time, without a moment's warning! And were people certain of having particular warning of their latter end, and of having fome penitent exercises on a dying bed; yet it is worthy of obfervation, that all perfons need fome time and opportunity, for the trial of their love, their faith and repentance that they may know whether their religion. is genuine, or whether they are deftitute of root in themselves. Who, that has but a few days or hours on earth, after his fuppofed converfion, can tell whether his faith would endure the fiery trial, to which Chriftians are expofed, and be found "unto praise, and honor and glory, at the appearing of Jefus Chrift." 4. Whatever may have taken place with fome finners in their last hours, yet who, that has a proper view of the character of God, of the worth of Chrift, or of the precioufness of the foul and of eternal falvation, will run the dreadful hazard of putting off the allimportant business of religion, till the last hours of life? Do not all when distress and anguifh cometh upon you: Then shall they call upon me and I will not answer; they fhall feek me early, and shall not find me." JETHRO. TO THE EDITORS OF THE CON- AZINE. IF you judge the following who have right conceptions of God to be calculated to promote the deand eternity, view their whole life, fign of the Magazine, pleafe to fufficiently fhort, to ferve the Republish it. deemer, and to gain a clear evidence of their title to heaven? Do not fincere Christians, who for many years have been devoted to the fervice of religion, find their growth in grace fo fmall, and their attainments in the divine life fo low, that they are frequently filled with fear and trembling, left they fhould turn out hypocrites in the end? 5. All delaying finners are guilty of the highest prefumption. They are liable each moment to be cut down, as cumberers of the ground, and to have their portion appointed with hypocrites, and unbelievers. Do any take encouragement from the converfion of the thief, to defer the bufinefs of their falvation? Let them confider, that he never had been favored with fuch fpiritual advantages as thofe, who are brought up under the clear light of the gospel. T HERE is no inquiry, which a perfon can make, more important than this, am I interefted in the great falvation of the gofpel? Have I a title to the great and important bleflings of the covenant of grace? No true and rational peace can be enjoyed, unlefs a perfon has good evidence of fuch an intereft and title. He muft, otherwife, confider himself as liable, every day to plunge into remedilefs ruin. It is a question that one, who has a proper concern for his own well-being, will daily put to himfelf. As it is of great moment, that every individual obtain fatisfaction, on this fubject, an inquiry into the proper and direct evidence of being an heir of the gofpel falvation, will not be esteemed uninterefting. It would naturally be fuppofed, that the gospel, which wholly relates to the falvation of men, would contain fome fure marks of a title to the falvation it offers. And whoever attends, carefully, to the inftructions, contained in the gofpel, on this fubject, will find, that the heir of glory has marks and evidences of his being fet apart and defignated for glory, which are clear and decifive. That heirship become evident, it is neceffary, that there be Eee And let all who are delaying the work of their falvation, attend to the folemn words of an infpired writer: "Because I called, and ye refufed, I ftretched out my hand and no man regarded; but ye have fet at nought all my counfel and would none of my reproof; I alfo will laugh at your calamity, and mock when your fear cometh: when fear cometh as defolation, and deftruction as a whirlwind; Vol. I. No. II. fomething in or belonging to a perfon, which is peculiar to the heir of glory, and cannot be found in any other perfon. That which is common, to those who are fet apart for falvation and to those who have no part or lot in it, can give no fatisfaction, or afford any evidence of a perfon's belonging to the redeemed. words further clearly teach us, what that is which actually feals the title and is an earnest, or fomething given to the believer and heir of glary, to affure him of his heirship; and that is, the holy Spirit of promife. "After that ye believed, ye were fealed with that holy Spirit of promife, which is the earnest," &c. The holy fpirit of promise is certainly the feal and earnest. It is that which designates and affures, that a perfon is fet apart as an heir of glory. And this is spoken of, as being a mark which is universally applied, as being common to all believers, and refpecting all the heirs of falvation. After that ye believed ye were fealed, &c. There is, therefore, in every heir of glory, a distinguishing mark of heirship. The mark and dif. tinguishing characteristic is, the gift of the holy fpirit of promise. An inquiry will here arife, how and in what fenfe, is the holy fpirit of promife given to believers, or the heirs of falvation? This, undoubtedly, has reference to fome influence or operation of the fpir The inquiry is, what is that in men, which will certainly and infallibly determine them to be heirs of the falvation of the gofpel? That there is fomething of this nature and what it is, I apprehend is clearly taught in Ephefians, chap. i. 13, 14 verfes. "In whom ye alfo trufted, after that ye heard the word of truth, the gospel of your falvation; in whom, alfo after that ye believed, ye were SEALED with that holy fpirit of promise. Which is the EARNEST of our inheritance, until the redemption of the purchafed poffeffion, unto the praife of his glory."-On reading this paffage, it will appear extremely evident, to the attentive mind, that the believer, who is the only heir of falvation, has a mark, or fome-it thing belonging to him which defignates, and is given to affure his mind, of his title to the gospel falvation, till he shall actually enter on the purchased poffeffion. He hath fealed them with the holy fpirit of promife, which is the earnest of, &c. The ufe of the feal is, to mark and defignate. It marks and ratifies an inftrument. An earnest, is fomething given beforehand, to ratify, bind and confirm a bargain. In like manner, the apostle, in the paffage under confideration, teaches us, that the bleffed God gives fomething before hand, to affure the heir of glory of his title to the heavenly inheritance, till he shall actually enter upon the poffeffion of it. The of God, on the heir of glory. The fpirit of God is given to men, in various fenfes. Sometimes as an immediate revealer of truths. Sometimes as an awakener of the confciences of men.-Sometimes as a fanctifier of the hearts of men. In the prefent cafe, there is a refpect had to fuch kind of influence and operation, as is common to believers, and as is peculiar to them. It is therefore certain, that the gift of the fpirit of promife, refpected in the text, has not a reference to fuch influence, as confifts in an immediate revelation of new truths; or awakening the confciences of men; for fuch influences of the fpirit, have been given to wicked men and finners, or unbelievers.-The gift of the |