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showed strong marks of penitence and gave a favorable hope of an important change having taken place in his views and dispositions. I was always happy to find, on the reassembling of the regiment after the voyage, that among the recruits were a few very seriously disposed. Mr. E and my self soon formed a little religious society amongst them, which gradually increased to twenty four: we met as often as possible to read the Bible together, converse on the concerns of eternity, and unite in prayer to Almighty God for his blessing on our endeavours. We derived much benefit from these meetings. Mr. E-in particular expressed himself highly delighted with such a profitable mode of passing those hours, which in our line of life are too generally devoted to drinking, debauchery, and profaneness. In his confidential conversations with me he frequently mentioned your name and showed me the substance of your friendly advice to him, which he had from memory committed to paper.

"When we arrived on the coast of Africa, Mr. E and myself were in the same boat at the time of our landing at Aboukir. Throughout the whole of the tremendous fire which for a considerable time the French artillery kept up on us, I observed great coolness and patient fortitude in his countenance. His deportment was very different from what I had seen when we served together in Holland. At that time he always appeared desperate and careless; now I thought I could perceive a courage blended

with humility, which evidently proceeded from a much more exalted source. We both, by the mercy of God, escaped unhurt that day. Our little society coutinued its meetings as regularly as the trying circumstances of our situation would permit. Mr. E- was three or four times engaged with the enemy afterwards, and always behaved, both before and during the battle, with much steady and godly courage. On the evening preceding the 21st of March our whole society met together. Mr. E said in the presence of the rest, I cannot account for the strong impression which has seized my mind, that I shall not survive the event of tomorrow's engagement. No such prepossession ever occupied my thoughts ou any former occasion. I feel therefore strongly affected by this; but if it be thy will, O God, thy will be done!" We then united in prayer for him, for ourselves, and for all our brethren in arms, beseeching God to prepare us for the awful trial, and give us grace, either to meet death with joyful hope, or to receive his sparing mercy, if our lives should be preserved, with gratitude. Knowing the importance of the next day's battle, and the little chance we stood of meeting again in this world, we embraced each other with peculiar attachment, and mutual recommendation to the God of battle and the preserver of souls. Oh, Sir, it was a happy but trying season for

us;

I saw Mr. E an hour before the horrors of that bloody day commenced; his words were, Pray earnestly for me, and if I am killed, and you should be

spared, give my last blessing to your worthy and dear friend at Tell Mr.--,' continued he, 'that I owe him more than words can repay: he first opened my heart to conviction, and God has blessed it to repentance; through the unspeakable mercies of Christ I can die with comfort.'

"After the severe engagement which followed, wherein the brave Abercrombie fell,according to agreement, our little society met. Every life was spared except that of poor Mr. E- whose head was taken off by a cannon ball in an early period of the action. Such was the will of

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God. Whilst, therefore, we returned hearty thanks for our preservation, we blessed God's goodness for sparing the life of our departed brother, till by a lively exercise of faith and repentance, as we had every reason to trust, God had made him his own. I now also bless God, that I have had this opportunity of seeing, and relating this story to you, which I know you rejoice to hear.”

Without farther comment, Mr. Editor, I send you the above relation which I have committed to writing with as much faithfulness and accuracy as I am able. J. R.

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WHAT IS THE SCRIPTURAL MEANING OF THE PHRASE
"THE SPIRIT OF GOD?"

Ir being impossible to understand the scriptures without understanding the meaning of the words and phrases, and as the phrase "the spirit of God" is frequently used by the inspired writers, the friends of truth must be interested in the present in quiry. A thorough investigation of the subject must necessarily be of considerable length; the diseussion will therefore be divided into several sections.

PRELIMINARY OBSERVATIONS.

1. As the terms God, Lord, and Lord God are used in the scriptures as titles of the same Supreme Being, so the phrases "the Spirit of God." "the Spirit of the Lord," and "the Spirit of the Lord God," are of the same import.

2. Whatever may be intended by "the Spirit of God," the same

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is intended by the phrase "my Spirit," as used by God; "thy Spirit," as used by inspired men in their addresses to God; and "his Spirit," when speaking of God.

3. As the pharses "Holy Ghost," and "Holy Spirit," are only different translations of the same original words, the meaning of each is the same.

4. Three distinct opinions have been entertained on the Some question now before us. have supposed that by "the Spirit of God is intended a distinct person in Deity, equal with the Father. Another class have supposed, that by the phrase a person is intended, who is dependent on the Father. A third class have supposed that a person distinct from the Father is not intended, nor any thing more than the Spirit of the Father; that is, his energy, fulness,

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or all-sufficiency, by which he produces effects, or endows men with supernatural gifts or powers. It will be proper here to remark, that these three classes of divines will agree in this; that in many instances one or another of the phrases in question signifies, not the agent or the power by which persons are endued, but the gifts bestowed. In such cases the name of the cause is given to the effect.

5. As the inspired writers were all of the same nation, and as the ministry of the Messiah was among that people; it is reasonable to suppose, the terms in question are used in the same sense in the Old Testament and the New. The Jews were in possession of the Old Testament when the Messiah appeared among them; to these writings he often appealed and referred, and he eveu quoted from those scriptures some of the phrases under consideration. It would then be highly unreasonable to suppose, that he and his apostles used such phrases in a sense, which had been unknown to the Jews, and that too without giving any intimation of the fact. If therefore we can ascertain the meaning of the phrases, as used by Moses and the prophets, we may be safe in the belief, that such was their meaning, as used by Christ, his apostles, and his evangelists.

6. "Indeed, the primitive meaning of the word nu is breath, from w, I breathe." Such is the testimony of that eminent and candid critic Dr. Campbell. Many other witnesses might be produced, but it

is believed, that very few men of learning will controvert the correctness of what the Doctor here affirmed. In the scriptures we have the same original word for breath, wind, and spirit. The same original phrase is sometimes translated "the Spirit of God," and at others, "the breath of God."

In agreement with these we have the phrases "the spirit of the Lord" and "the breath of the Lord."

As our breath is something which proceeds from our mouth and nostrils, so the Spirit of God is

called "the spirit of his mouth," and "the breath of his mouth," and "the breath of his nostrils." "By the blast of God they perish, and by the breath of his nostril are they consumed." Job iv. 9. The same idea is expressed 2 Thes. ii. 8. "Whom the Lord shall consume with the spirit of his mouth.” In agreement with the primary meaning of the word spirit, our Saviour speaks of "the Comforter, which is the Holy Spirit," as proceeding from the Father; and to give his apostles a symbol and a pledge of the promised communication of the spirit, he breathed on them, saying, "receive ye the Holy Ghost," that is, the Holy Spirit, Holy Breath, or Divine Inspiration.

Words and phrases, which were originally applied to corpo real objects, are frequently used in reference to God, to denote something in him answerable to what is denoted by the same words when applied to men, Thus we read of the hand of the Lord, his feet, his eyes, &c. not that he has corporeal hands, feet,

or eyes, but to signify something in him, which answers the purpose of those members in the human body. On the same principle we read of the "breath of God." Men by their breath articulate sounds, form words and sentences, express the thoughts, feelings, and energies of their minds, communicate knowledge to others, and produce effects in them and by them. What astonishing effects are often produced by the breath of an able orator. With what facility will he inspire an audience with his own

sentiments and feelings, and prepare them to execute his purposes of mercy, or of vengeance. If an accomplished speaker, a Demosthenes or a Cicero, a Chatham or an Ames, by the energy of his own breath, can inspire an individual or an assembly, with knowledge, sentiments, desires, fortitude, consolation, and vigor, what may not be done by the breath of the Almighty? And what is more common than to personify the breath or speech of an orator, and to represent it as an agent in producing effects?

THE FUNDAMENTAL DOCTRINES OF CHRISTIANITY,

OR

THE CHRISTIAN CREED IN "FIVE POINTS."

I BELIEVE 1. That "unto us there is but one God, the Father, of whom are all things, and we in him: and one Lord, Jesus Christ, by whom are all things, and we by him." 1 Cor. viii. 6.

2. That "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John iii. 16.

3. That "Jesus Christ died for our sins, that he was buried;" that "God raised him from the dead;""him hath God exalted, with his own right hand to be a Prince and a Saviour;" that "the hour is coming in the which all that are in the graves shall hear his voice, and shall come forth." 1 Cor. xv. 3, 4. Acts v. 30. xiii. 30. John v. 28, 29.

4. That "God hath appointed a day in which he will judge the world in righteousness;" that the

Lord Jesus "is ordained of God to be the Judge of the living and the dead;" that "we must all appear before the judgment seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." Acts x. 42, xvii. 31. 2 Cor. v. 10.

5. That "love is the fulfilling of the law;" that for a man "to love God with all the heart, with all the understanding, and all the strength, and his neighbour as himself, is more than all whole burnt offerings and sacrifices;" that christians should "walk in wisdom towards them that are without, redeeming the time;" and "above all things have fervent charity among themselves." Rom. xiii. 10. Mark xii. 33. Col. iv. 5. 1 Pet. iv. 8.

The first of these articles is stated by the apostle, as the faith of christians, in contrast

with the faith of the heathen world.

The second contains the glad tidings of great joy, as stated by our Saviour.

The third is what the apostle of the gentiles "first of all," or among the chief things preached to the Corinthians-what Peter preached to the Jews-and what our Saviour taught respecting the general resurrection.

The fourth contains the doctrine of which Paul told the Athenians, that God had "given assurance to all men," in raising Jesus from the dead-what Peter said that Jesus commanded the apostles to preach and to testify-and what was abundantly taught by Paul in his epistles.

The fifth contains a summary of christian duty, as taught by Christ and his apostles.

BENEVOLENT EFFORTS OF THE QUAKERS

FOR CIVILIZING THE INDIANS.

Ir will probably be news to many of our readers to be informed of the efforts of that sect of christians, called quakers, or friends, for civilizing the Indians of this country. Great are the obligations, which the people of the United States are under, to endeavour to ameliorate the condition of the natives; and to the benevolent mind it must be pleasing to see, with what wisdom, simplicity, and prudence, the quakers have conducted their efforts for that desirable object. Their example may be worthy of imitation, and their success may afford encouragement to other sects of christians to "go and do likewise." At a yearly meeting of the friends of Pennsylvania and New Jersey, A. D. 1795, a committee was appointed for the avowed purpose of "promoting the improvement and gradual civilization of the Indian natives." This committee addressed circular letters to those tribes, which were in the vicinity of Pennsylvania, accompanied with one from the secretary of state,

expressive of the approbation of the president of the United States. These letters informed the Indians of an intention to befriend those, who should soon apply for aid. "The Oneidas, and those Indians settled on the Oneida reservation, comprehending the Stockbridge and a part of the Tuscaroras, were the only tribes, who, at that time, appeared willing to be instructed in husbandry."

In the summer of 1796 three friends settled among the Oneidas. Proposals were made to the Indians to excite them to cultivate their lands, and an example was given by the three friends. The next winter a school was opened for the instruction of children. In 1798, the friends introduced a blacksmith, built a house and barn, employed a number of young men and lads, from among the Indians, in cultivating the farm, and raised a large quantity of grain, hay, &c. which afforded proof to the Indians of the benefits they might derive from husbandry. "Several of them ac

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