visit and pray with him often, that he might, by some means or other, before he left the world, receive that change, which all his life long till now, he had treated with contempt. He thought still, he was not concerned enough, and wondered he could live no more impressed with truth, in such a near view of death, and the certainty, if he remained as he was till he expired in death, he must suffer the pains of eternal fire.

About a month before he died, he ordered his coffin made and brought into his room, expecting that would cause him to realize more effectually, the danger he was in, and stir up his mind to the embracing of the one thing needful. It was done as he commanded. But, whether this was used, in divine Providence, as a mean to produce the anticipated effect, is left.

Much in the same state of mind he remained till the day he died, which was the Sabbath, and being in the season of public worship, I was not with him when he gave up the ghost. I was informed, however, by a good woman, who was with him in his expiring moments, that, by what she could understand of his broken sentences, she was induced to believe his peace was made with God, and that he died in Christ. This too must be left till that awful day, when he and his minister must stand before the Son of Man.

He expired some time in 1802, was interred masonically, and waits the summons of the last trumpet.

The above is a statement of fact, attested by a reader of your useful Magazine.

The reader is seriously urged to reflect upon the importance of studying the Holy Scriptures, with serious assiduity, to find a system, upon which he may safely build his faith, and according to which he may practice with absolute safety.

It seems a Universalist, upon trial, judged his foundation awfully unsafe to build for eternity. If, upon impartial investigation and trial, which, if any thing ordinary, the near approach of death will occasion, the Universalian scheme is abandoned to alarming doubt, and fearful apprehensions of its fallibility, how justly may such shudder and quake who rest their all upon it!!

Why, then, do any believe it? Not because the Bible attests it, but because, sad indeed the cause, it sounds a unison with depraved nature. We easily believe what we wish to be true, and will even hope against hope. It is a dream of a wicked and deceiving heart, suggested by the father of lies, who told our far too credulous mother she should not surely die.

Let none be so unwise as to give heed in the least degree to so cruel a deceiver. Let none be caught in so fatal a snare of the arch fowler, as to believe his lying absurdities; but, as prisoners of hope, turn to the strong hold.

The advocates of the doctrine of universal salvation are, in a most friendly manner, urged to find a rational and seriptural solution of the following important questions: What does Solomon mean by the wicked eating the fruit of their own way, and being filled with their own devices? What does he mean by the fear of the wicked, which he says shall come upon them? What does he mean by the perishing of the hope of the unjust man? What shall we understand by Prov. xxix. 1, He that, being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy? What does David mean, Psalm ii. 6, Upon the wicked God shall rain snares, fire and brimstone, and an horrible tempest, the portion of their cup? What did Isaiah mean, when he said, There is no peace to the wicked? What did Daniel mean, in his last chapter, by the everlasting contempt to which some shall awake? What did Christ mean by the everlasting punishment into which some were to go away? Who shall quench the fire, which Christ said shall never be quenched? Who shall kill the worm, which Christ said shall never die? In Mark iii. 29, What did our Saviour mean, by their never having forgiveness, who blaspheme against the Holy Ghost; and of being in danger of eternal damnation? What did the Saviour mean by their coming forth unto the resurrection of damnation, who have done evil? What idea did Paul mean to suggest to the Thessalonians, where he says, The Lord Jesus Christ shall be revealed from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power? What did St. Jude mean by the eternal fire, the vengeance of which the ancient sinners of the plain were suffering? What does St. John mean by the unjust being unjust still, and the filthy being filthy still? In fine; What shall be understood by the long catalogue of Scriptures, which are of the above import?

It is the serious opinion of the writer of the above, that, if language has any meaning, and if ideas can be communicated by it, the whole current of Scripture runs against the doctrine of universal salvation.

E. R.

SIR,

From the Panoplist.

ON GIVING MONEY IN CHARITY.

I know not that you are in the habit of giving advice; or that you will deem it compatible with the objects of your Miscellany to lay a plain statement of a difficult case, before your readers. But, believing that your sympathy will be excited by my painful situation, and that you will be disposed to do any thing reasonable for my relief, 1 submit the following account of my perplexities.

It is a notorious fact, that the present time is remarkable on account of the multitude of demands made upon our property for objects termed charitable. I am sure no age was ever burdened with so many charitable societies, and charitable subscriptions, and charitable calls, laying continual siege to a man's purse.

Our minister, Mr. Editor, has caught this phrenzy, (for such I esteem it,) and he is borne away by the popular current beyond the bounds of reason, and (as it appears to me,) beyond the dictates of his own judgment. He holds it to be a privilege to live in such an age as this, when demands on our charity are so rapidly increasing. He alledges that there is in the Bible such a text as this; It is more blessed to give than to receive. Consequently, he often inculcates the duty of giving away money, as a mean of increasing our own happiness. And, preposterous as it may appear, I have heard him pray, that opportunities for exercising our charity might be multiplied, in order, according to his doctrine, that our own happiness might be proportionably increased.

But our minister, sir, is not content with barely preaching and praying in this style. If he were, I should not trouble you with this complaint. For I can brave out pretty hard things from the pulpit, if nobody will throw them into my face and eyes on week days. But whenever the minister rides up to my door, I am afraid of seeing some subscription, some constitution of a charitable society, in which money is the prime requisite of membership. I expect to hear something about the poor heathen, or of some young man who must be educated for the ministry, or some other proposal, equally hostile to my purse and my inclinations.

By his many good qualities, and known integrity, our minister has great influence with his people. And whenever he proposes a plan of charity, it receives pretty general patronage. This practice of giving is becoming so customary

among us, that any one who refuses his support to charitable purposes will feel himself in some danger of being counted niggardly.

Now, Mr. Editor, I and my wife have, by our industry and good management, scraped together a handsome property. We know that we have as much money as our neighbors, and we love to have others know it too. We wish to hold a respectable standing in society. We have as good a house, appear as well clad, and set as good a table as any round us. And we intend to do so still. But then, sir, we came hardly by our property, and cannot think of throwing it away. We have never profited by the charity of others; and we can't see how others have any claim on the fruits of our hard labor. To give away our money for the various charitable purposes proposed, would be totally contrary to all our ideas and rules of economy. I was never convinced, that charity meant giving away money. I wish my fellow creatures well; I have as much feeling for them as any man. But I believe it was never understood in former times, that charity implied the giving away of our property. This is certainly a new coined doctrine. So, Mr. Editor, I am in conscience opposed to this new plan.

Besides, Sir, I have several children. And my wife, though she is notably industrious and frugal herself, intends to make ladies of her daughters. Fashions, you know, run high. We think we can afford to support our children on a level with the first. And to educate my sons, to indulge my daughters with frequent parties, to keep up with the numerous improvements in fashions and manners; all this takes off my loose change, so that I have nothing to give, if my conscience were not opposed to the plan.

Now comes the difficulty. It wounds me exceedingly to fall behind my neighbors in any thing. I can't endure to be thought mean or stingy. It hurts me intolerably to put off a charitable subscription, on which I see the names of many, who are not so able as myself. A thing of this kind will sometimes make me feel disagreeably a whole month. I am afraid that many will think I am not so rich as my neighbors, because I do not give away so much as they do.

In a word, I am brought to this dilemma; I must either give away my money, or run the risk of being regarded as an underling, and of loosing somewhat of my minister's good opinion, for you must know that he thinks me quite a reputable

man.

Now I see no way of relief, unless our minister and his friends can be induced to suspend their exertions for charita

ble purposes. This would bring us all to a level again, and my money would be safe. I know of no one more likely to have influence with our minister than yourself Mr. Editor.He places confidence in you; and does not fail to read every thing which your work contains. Now what I have to request of you is, that you, or some of your keen correspondents, should produce a piece on the mischiefs of multiplying, and hunting up, objects of charity. Be pointed and severe in your strictures. Tell people how painful it is to see so many subscription papers. Paint their evil effects in glowing colors. They will drain all the money from the country; they will circumscribe the pleasures of our children, and reduce them to a state of penury. You will have a wide field before you, and I have no doubt but you will occupy it to advantage.

By a speedy attention to this subject you will probably relieve your humble sevant, JAPHETH.

P. S. While I am about writing, Mr. Editor, I ought to put in a word for my wife, whose situation is full as painful as my own, and who agrees with me fully in my sentiments on this subject. You must know that the women in our town' have formed a Cent Society for charitable purposes. It is very fashionable to become members of it. But my wife, though she wishes to be equal with any, cannot feel willing yet to join this institution.

She has tried various methods to throw off the dreaded opprobrium of being backward in such a thing. Sometimes she wants the money for her daughters. At other times she endeavors to ridicule the society on account of its name, as a frivolous and childish thing. Were it a Dollar, or an Eagle Society, says she, I would join it. But it all does not answer. The women, she fears, will regard it as a little thing in my wife, to refuse a cent a week, when she cannot say but the object is good. And many have no more sense than to reply, to the last mentioned argument, that if a cent is too inconsiderable, she may freely put in a dollar, or on eagle, in lieu of it.

You see our situation, Sir. Do say something very pointed against Cent Societies, on my wife's account.

From the Massachusetts Missionary Magazine.

A PARABLE.

A GENTLEMAN of the country, upon the occasion of some signal service his man had done him, gave him a curious silver cup. David (for that was the man's name) was