quired considerable knowledge of the blacksmith's business, and many of their young women and girls were instructed in spinuing, knitting, sewing and school learning." The next year still farther advances were made. Several Indians cultivated lots of land for themselves, which they sowed with wheat. The Indians were sensible, that what had been done for them by the friends must have cost a large sum, and not know ing any instance, in which the white people had befriended them in such a manner, "but what, sooner or later, an interested motive" appeared, they began to fear that the friends intended to make a permanent establishment among them, and lay claim to some of their land. Knowing that this jealousy existed, and supposing that the instructions they had given to this people might enable them to get a comfortable living, the friends concluded to go from this tribe to another; and thus give convineing proof, that it was the good of the Indians, which they had in view. After some friendly conferences the business was closed; and in reply to a written address the Indians expressed their feelings in this manner:→ "Brothers Onas attend, "You know you told us you came not amongst us to make us presents that would soon wear away, but to stay some time to instruct us how to gain a comfortable living, by tilling the ground as the white people do; now you have staid the time you proposed and have fulfilled all your engagements to our nation, and we hope we shall follow the good example you have set before us, which we know would be of lasting benefit to us; and thankfully acknowledge your kindness, having never heard of any people that had done so much for Indians without any view of advantage to themselves, which is a convincing proof to us, that you are our real friends; and we are glad the good Spirit has put it into your minds to assist others of our Indian brethren in learning the same good way of living, for which we also thank you; as well as for the good advice you gave us about the strong drink; and we will try all we can to persuade our young men to do beiter. "And now, brothers, if we have done any thing that dis pleases you, we wish you would tell us, that our friendship may remain bright, for we know you are a true people, and we will keep this writing, and will tell our young men and children every year, that they may always remember your friendships and we wish you may often remember and visit us, to see whether we grow better or worse. Some of the Indian young wo men were brought by the friends into the vicinity of Philadelphia to be instructed, and some of the quaker women also resided among the Indians. The following extract is from a letter writ ten by one of the Indian young women, after her return to the tribe, to a quaker woman, who had lived among the Indians. The extract is given, as written and spelt by herself. It will be copied to show the benefits, which the Indians derived from the friends. The letter was written in 1803. "I have spun some flaxe and woole since I came home and made some cheese, to show our Indians how to make cheese, they been very much pleased to know how to make cheese. Some said they never thought Indians could make cheese so well. They been try to keep cows ever since to make cheese, and butter; some of them begin to sewe some flax, and good many of our Indian got sheepe and they found very good to keep sheep, meat good to eat and wool good for cloth. I hope we will do better ever year, good many has left of drinking and some drink very heard yet. I have been to see Oneidas, not longe go: I found they improve very much since thee come away, good many has new frame houses and frame barns, they improves very much since they left of drinking. I believe three hundred of man and women both left of drinking this some time; I hope they will keep their words good." (To be continued.) REMARKS ON JUDAH'S SPEECH TO HIS FATHER, AS GIVEN BY JOSEPHUS. In the speech which Josephus has put into the mouth of Judah, to persuade Jacob to consent that Benjamin should go with his brethren into Egypt, we find something worthy of very serious attention, and which is capable of being improved to great advantage. After stating the reluctance of Jacob to part with Benjamin, the historian says, "And Judah, who was of a bold temper upon other occasion, spake his mind very fully to him" "That it did not become him to be afraid on account of his son, nor to suspect the worst, as he did, for nothing could be done to his son but by the appointment of God, which must also for certain come to pass, though he were at home with him. That he ought not to condemn them to such manifest destruction, nor deprive them of that plenty of food they might have from Pharaoh, by his unreasonable fear about his son Benjamin; but ought to take care of the preservation of Simeon, lest by attempting to hinder Benjamin's journey, Simeon should perish." The speech here ascribed to Judah was probably the fruit of the historian's imagination. Whether he meant to represent Judah as inconsistent with himself, or whether he were not apprized of any inconsistency in the case, must be to us a matter of conjecture. However this might be, certain it is, that the sentiment implied in one of the pleas directly contradicts that, which is implied in the other. In the first plea Judah is represented as endeavouring to remove his father's objections on this ground, that no evils could befal Benjamin but by the appointment of God; and those evils, which God had appointed for him would certainly take place, whether he should go into Egypt or tarry at home. This was equivalent to saying, if it be appointed for Ben jamin to suffer calamity by going into Egypt, he will suffer by going into Egypt, whether he shall go or not; if he shall remain in Canaan, still he will suffer all the consequences which would result from going into Egypt. Now observe the inconsistency; although he has argued, that Benjamin will be just as safe in going into Egypt, as in tarrying at home; that no evil could befal him by going into Egypt but what would as certainly befal him if he continued with his father; yet on the contrary he pleads, that his father ought not, by refusing to let Benjamin go, to expose the whole family to manifest destruction, or deprive them of the plenty of food which they might obtain from Pharaoh; and moreover, that his father ought to take care for the preservation of Simeon, who was already in Egypt, lest by withholding Benjamin, Simeon should perish. Here Judah appears in a moment to forget all he had said about the certainty of what was appointed by God, and reasons upon the principles of common sense and experience. In perfect consistency with the first plea, the father might have replied to the last in this manner: "Now, my son, according to the principle you assumed in the first place, there is no occasion for your urging me to let Benjamin go with you. No evil can befal you, or any of the family, but by the appointment of God; and that will certainly come to pass, even if I consent to Benjamin's going into Egypt. You speak as though, for want of bread, "manifest destruction" were staring us in the face; and you think we can have plenty of bread if Benjamin should be suffered to go. You also speak as though, by withholding Benjamin, I shall expose Simeon to perish. But why do you argue in this inconsistent manner? If it be appointed by God that we shall have a supply of bread from the stores of Pharaoh, we shall have it even if you all tarry at home and give yourselves no farther concern about the matter. As to Simeon, the appointment of God is as certain to be accomplished in respect to him, as in regard to Benjamin. If it be appointed that he shall perish in the prison at Egypt, so it certainly will be, even if you go and redeem him from that state of confinement." Thus inconsistent and self-contradictory were the supposed pleas of Judah. But such inconsistency and self-contradiction is no uncommon thing in a more enlightened age, than that of Judah or even of Josephus. At the present day, we hear people arguing in one case in the same manner as Judah is supposed to have done in his first plea; and we hear the same persons talk, and see them act, on the opposite principle. In regard to their spiritual and eternal welfare, multitudes reason according to the first plea, and say, "If I am to be saved, I shall be saved; if not, I shall be damned, let me do what I will. If I am to be converted, I shall be converted; if not, any thing I can do will be of no avail; I must wait God's time." On this fallacious and ruinous principle thousands perhaps make themselves easy in neglecting the means of salva same tion, or in attending upon them as though they had no relation to their final destiny. Yet in regard to their lives, their health, and their property, the persons will act on the opposite principle. Observation and experience teach them-that if they wish to preserve their lives, to enjoy health, or to accumulate property, means must be used for these purposes, and they act accordingly. But the appointment of God has the same relation to their lives, their health, and their property, that it has to their spiritual welfare and their eternal destiny; and it is as sure to be accomplished in the one case, as the other. The result of the whole is this; in regulating our conduct, we have nothing to do with the purpose of God, any farther than to act under a firm belief that his counsel is perfectly wise and good, eonsistent with his commandments and invitations, his promises and his threatenings, and with the most complete free-agency in accountable beings; that it becomes us to act consistently, and to be as diligent in attending to the means of salvation, as we are in attending to means for securing or promoting our temporal welfare: and that those, who neglect the means of salvation, have no more reason to expect to be saved in their present course, than Jacob's family would have had, to expect to be saved from starvation in a course of neglecting to go where bread could be obtained. The opposite views of the purpose of God are delusive and ruinous in their tendency. Alas! for those who neglect the path of obedience, and the means of salvation, from the presumptuous hope that they shall be saved by the fore-ordination of God. A more direct road to perdition was never paved by the agency of the father of lies. ADMONITION TO HEADS OF FAMILIES. MALLET, the poet, and the appointed editor of lord Bolingbroke's posthumous works, was an infidel and in the practice of scoffing at every thing serious. A servant of his, who had made the improvement, which might be expected from hearing the irreligious and blasphemous conversation continually passing at the table where it was his place to wait, took an opportunity to rob his master. Being apprehended, and urged by his master to give a reason for this infamous behavior: "Sir," said he, "I had heard you, and your friends, so often talk of the im possibility of a future state, and so often declare, that after death there was no reward for virtue nor punishment for vice, that I was tempted to commit the robbery." "Well but," replied the master, "had you no fear of that death, which the laws of your country inflict upon the crime?" "Sir," rejoined the servant, looking sternly at his master, "what is that to you, if I had a mind to venture that? You and your wicked companions had removed my greatest terror; why should I fear the less?" CONFESSION OF CHUBB, A DEISTICAL WRITER. "IN Christ we have an example of a quiet and peaceable spirit, of becoming modesty and sobriety: just and honest, upright and sincere; and above all, of a most gracious and benevolent temper and behavior. One, who did no wrong, no injury, to any man; in whose mouth was no guile; who went about doing good, not only by his preaching and ministry, but by curing all manner of diseases among the people. His life was a beautiful picture of human nature, when in its native purity and simplicity; and showed at once what excel lent creatures men would be, when under the influence and power of that gospel he preached unto them." How could a man remain a deist with such views of Christ and his gospel? Pilate confessed, that he found "no fault at all" in Jesus, yet he delivered him to the Jews to be crucified. IMPRESSIVE EXTRACTS. "WERE this an age in which any thing might be wondered at, it would be a matter of deserved admiration, that we are still so far from being cemented together in the unity of the spirit and the bond of peace. Must the fire of our uncharitable animosities be like that of the temple, which was never to be extinguished? However, I am sure it is such an one as was never kindled from heaven, nor blown up with any breathings of the holy and divine spirit." Bishop Stilling fleet. "He that is the Lion of the tribe of Judah delights in the style of the Lamb of God, and is so termed by John the Baptist, his forerunner, in the days of his flesh, and by John the evangelist, his apostle, in the state of his glory, Neither was the holy spir it pleased to appear in the form of a falcon, or an eagle, or any other bird of prey; but of a dove, the meekness and innocence whereof our Saviour recommended for a pattern to all his followers. Above all things put on charity, which is the bond of perfectness, and let the peace of God rule in your hearts.' Bishop Hall. "Look down, O Lord, upon thy poor dismembered church, rent and torn with discords and even ready to sink. Why should the neutral, or atheist, any |