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

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,

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.

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