Besides, Paul at this time, is speaking simply of the salvation of the soul. No earthly subject occupies his mind. The eternal destinies of man are before him. He sees believers in Christ secure and happy; but millions of his brethren are going to eternal perdition. And Oh! could they be saved, he would relinquish, not merely the trifles of earth, but even that bright crown of glory for which he had so long toiled, and laboured, and hoped. He calls Christ and the Holy Ghost to witness the depth of his feeling. He uses language the most intense. And all this to make, on the minds of the Jews, a deep and lasting impression. My brethren, though I tell you, that you are unbelievers, and reprobates of God, yet I love you; for you I could even relinquish my dearest hope if that might save you.

Our text, thus explained, teaches us how the most enlarged benevolence is excited in the pious mind. It is by contemplating immortal beings in their relation to God. Moses and Paul considered the Jews not as the creatures of a day, but as candidates for immortality; not as suffering temporal calamities merely, but as exposed to eternal destruction, when each exclaimed, O save thy people, and if not, let me perish!

The nearer to heaven a Christian rises in his contemplation,the more his thoughts are conversant with future realities, the more vivid and distinct his apprehension of those scenes, which open on the departing soul, the more he reflects on the condition of immortal beings as hastening to the judgment seat, as entering on an eternity of joy, or of woe, -the more will he feel, and pray, and labor for the salvation of sin

For the Christian Magazine. MEMOIR OF

DOCT. SIMON JACOBS. The subject of the following Memoir was born in Ward, Mass. May 19, 1794. He was naturally contemplative, and seems to have been the subject of serious impressions from his youth. He early commenced writing sketches of his life, in which he details, not so much his outward circumstances, as his views on religious subjects, the feelings of his heart, his various and strong temptations, and the means by which he was enabled to overcome them. His leisure moments, while very young, instead of being wasted in childish and sinful diversions, were many of them spent in meditation and secret prayer. Some of these prayers he has left in writing, in which he pleads, "first of all, and above all, that he may have Christ for his portion, here and hereafter." It was matter of deep solicitude with. him, in early life, to know his spiritual state and prospects. For this purpose, he reduced to writing under several particulars, the evidences in favour of his own piety and against it; and then, by spreading the whole subject before the Lord, endeavored to obtain that satisfaction which he sought. He was not, at this time, forward and obtrusive in conversing upon his religious exercises, but rather the contrary. His general conduct, and his attention to the means of grace, were exemplary; but his friends were furnished with no decisive proofs of piety, and were left much in the dark, in regard to his spiritual concerns.

learn from his diary, with what joy he watched the indications of its approach, and with what fervency he prayed for the progress and prevalence of the work. In the following instance of supplication, he shows the state of his mind, and the benevolence of his affections. "O thou most adorable Redeemer! I would give thee glory in the highest for the present appearances. Four or five of the unthinking part of my young friends are now inquiring what they shall do to be saved. Do thou, dear Savior, perfect the work which thou hast begun. Be merciful to this Church and Congregation, and to the Israel of God. Bring in thine own elect— even so Lord Jesus, Amen and Amen."

In the early part of this revival, the Christian friends of the young Mr. Jacobs were at a loss to know how to judge of him. He was not awakened, distressed, and to appearance changed, as others were; neither so far as they knew, had this ever been the case with him. Yet he seemed to be, and, no doubt, really was, highly interested and engaged in the work, and lost no opportunity either of enjoying or promoting it. At length, however, the truth could not be concealed. He opened his heart freely to his intimate friends, and gave them much reason to believe, that for some considerable time-from some unknown period of his youth, he had been a Christian. His light, which he lamented had been so long concealed, now shone forth with increasing brightness; and, on the third of March, 1817, in company with fifteen others, he openly professed himself on the Lord's side. On this occasion, he writes thus in his

solemn and important day indeed. I have joined myself to the visible church, and the vows of God are upon me. Thanks to my glorious Saviour, I was enabled to enjoy sweet communion with him, at his table. I know not that 1 ever enjoyed myself so much in my life before."

In the summer of 1818, having completed his professional studies, and been regularly licensed as a practising Physician, he removed and established himself at Oakham. Here he remained, till the period of his death. Although his professional business was very considerable, and his practice, for aught that appears, was uniformly satisfactory to his employers and friends, still it was not merely in the character of a Physician, that he distinguished himself, and became eminently useful. He shone also as a Christian; and as a Christian of no ordinary attainments. In conversing and praying with the sick, he was able, tender and pertinent. In the Sabbath school-in the Prayer meeting and Conference room-indeed, in every place where he had an opportunity to do good, he was almost uniformly present, and ready, if called upon, to attempt it. Still, his piety was rather retiring than otherwise he knew his placeand never affected to be wiser than his religious teachers or superiors. He wished every thing in religion to be done "decently and in order." By unremitted exertions for the benefit both of the body and the soul, he greatly endeared himself to the serious people among whom he resided, as well as to a more extended circle of acquaintances and friends.

But he was not exempt from

was fast accomplishing his work on earth, and preparing for a removal to higher scenes. In the autumn of 1824, he was attacked with a fever, which soon deprived him of his reason, and, in a few weeks terminated his earthly existence. Not many months before his death, he was married to the only daughter of Rev. Mr. Tomlinson, of Oakham, whom he has left, a lonely and afflicted widow, to deplore her loss.

There are several respects, in which Dr. Jacobs deserves to be exhibited as an example to survivors. One of these is, his early piety. He remembered his Creator in the days of his youth. He seemed to have little inclination for the common amusements of the young, and gave his earliest and best days to the service of the Redeemer. He even commenced writing his religious exercises, when he was little more than a child. Still, he was led by the Holy Spirit in such a way as to keep him humble. The impression that he was an extraordinary youth, under which some young Christians have unhappily fallen, and of which nothing but bitter experience in future years will ordinarily rid them, it is not known that he ever received.

It was eminently true of Doct. Jacobs, as appears from his diary, that he acknowledged God in all his ways. In several instances, we find him dedicating himself to God, and writing and signing the act of self-consecration, with his own hand. Indeed, this seems to have been his constant practice, at the beginning of the year.He noticed the hand of God in the preservation of his life; and with this view his successive birth days were observed as seasons of special solemnity. On one of them, he writes as follows: "I am now

twenty two years of age. Thus far hath the Lord led me onthus far hath he preserved me. I give thee glory, O Lord, for all the mercies I have received from thee, the year past-above all, for the light of thy countenance, and the continued supplies of thine Holy Spirit. . . . Have I considered properly, and as I ought, that all my ways are ordered by God-and that every thing I have experienced, whether in prosperity or affliction, is a part of his eternal counsel? Have I been duly thankful to God for his goodness to me, with respect both to temporal and spiritual favours-considering that they all come through the intercession of my blessed Redeemer? Have I been, and am I now, humble, in any measure as I ought to be for my ingratitude and extreme sinfulness? Have I grown any better, the year past? Have I increased in any of the Christian graces and virtues? My blessed Redeemer, I feel that I am nothing. Be thou in me, and unto me, all things that I need."-He devoutly acknowledged the hand of God, in all the leading and in most of the common events of his life. Thus when about to offer himself for examination and license to practise medicine, we find him referring the case to God, and seeking his direction and blessing. Afterwards, when contemplating a removal to a particular place, he writes, " O Lord God Almighty, if it is thy will that I go to

do thou prepare the way for it. But if it is not for my good and thy glory, do thou prevent it. Do thou mete out the lot of my habitation for me. Direct my thoughts and my feet, and lead me, as thou didst Abraham of old." And afterwards, when established in the

practice of medicine, there is scarcely a case of difficulty noted in his journal, in respect to which he does not seek the direction and blessing of God. Indeed prayer had become to him, in a sense, habitual; and wherever he went, or whatever he undertook, the object before him was made, of course, the subject of prayer.

It may be seen from the example under consideration, that the practice of the medical profession need not, in ordinary cases, interfere with an attendance on the means of grace. Doct. Jacobs had many calls, as a Physician. The extent of his practice, for one of his years and standing, was respectable. Yet he seldom was absent, either from the house of God, or from meetings for religious conference and prayer. He so planned and arranged his professional visits, as to make them consist with an almost uniform attendance upon the means of grace. We think other Physicians, if they were similarly disposed, might be able, in most cases, to do the same.

The benefit of a pious Physician among a people, is also strongly illustrated in the case before us. Doct. Jacobs was scarcely more useful in his profession, than as an enlightened and judicious Christian. In his visits to the sick, he was able to instruct them, and if requested, to pray with them. He thus administered comfort to the soul, as well as help to the body. In different parts of the town, where his business called him, he ever appeared in character as a Christian. His influence was strong, and it was uniformly exerted in favor of the truth. Both by precept and example, he studied to recommend and enforce the religion of

the Saviour. In a season of revival in Oakham, during his residence there, his labours were great, and were greatly blessed. The happy results of them can never be estimated, till they are seen in the light of the judgment day. The good people in that place will not soon forget the earnestness with which he pleaded for them before the throne of grace, or his benevolent exertions to promote their spiritual and eternal welfare. In view of an example such as this, how important it appears, that Physi cians should be pious men! What class in society have better opportunities of usefulness? What class have the means of accomplishing greater good? May the spirit of grace soon be poured upon the Physicians of our country, that those who are called to prescribe for the diseased body, may be qualified also to administer consolation to the never dying soul.

The subject of the preceding remarks may be exhibited to all classes of readers, as one who made religion the business of every day, and who carried it with him into all the duties and avocations of life. He did not regard the world as the principal thing, and the concerns of the soul, as a mere secondary object. He did not attend to religion, or converse about it, merely to fill up intervals of time, when he had nothing else to do, or to say. But he was one of the happy few, who not only seek, but seem to seek, first and chiefly, the kingdom of God and his righteousness

who, feeling that they have been redeemed at an inestimable price, make it their study and endeavour to glorify God, in their bodies and spirits which are his. -When will Christians generally

THIANS, III. 23.

theirs, than as they were the means, or the instruments of promoting their good. In the same general sense, these believers were Christ's: they were instrumental in promoting the glory of Christ. In the same sense, Christ himself is God's: he is instrumental of promoting the glory of God. The plain import of the passage, "Ye are Christ's and Christ is God's," is, therefore, this; "The Church is subservient to the glory of Christ, and Christ subservient

is God's."

The most important question relative to the meaning of these words, and that in the solution of which every reader feels the deepest interest is doubtless this: In what sense is Christ God's? That he is God's, in some sense or other, the express language of the Apostle places beyond all doubt. "And ye are Christ's, and Christ is God's." If we attend a moment to the two preceding verses with which this passage is intimately connected, we shall see that Christ is God's, in the same general sense in which all things else are said to be the believer's. "Therefore let no man glory in men, for all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's, and Christ is God's." Now in what sense were Paul, and Apollos, and Cephas, and the world, and life, and death, and things present, and things to come, the property of believers at Corinth? To this it is replied, they were all, either directly or indirectly, instrumental of promoting the good of these believers. It is not known that they were, in any other sense,

else are to the good of the Church." As an illustration of this truth, it might easily be shown. 1st. That all things are subservient to the good of the Church. 2d. That the Church is subservient to the glory of Christ. 3d. That Christ is subservient to the glory of God. But to most of my readers, these propositions are too plain to need any particular illustration. It is thought that merely naming them presents the sense of the text so fully, as to render any further explanation superfluous.

But here some may be ready to inquire, whether the fact that Christ is God's, even if he be his, in the sense above explained, does not imply that he is inferior to God! In reply to this question, I admit that Christ, in his official capacity as Mediator between God and man, is inferior to God. When he took upon him the office of Mediator, he humbled himself, and voluntarily consented to act a part, in the work of redemption, subordinate to the Father. Accordingly we learn from Scripture, that although he was "in the form of God, and thought it not robbery to be equal with God; he made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being