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return to office. It is due, however, to his lordship, to state that in all his speeches in support of Catholic emancipation, he assumed (and in this he was justified by the assurance of Lord Fingal himself) that the catholics would agree both to place an effectual controul on the nomination of their bishops in the hands of the king, and to adopt measures for the security of the establishment. It further appears, that the real sentiments of the catholics have only recently manifested themselves; and that the moment they were expressed, Lord Grenville, thought it right to declare the change in his views.

NAVAL INTELLIGENCE.

Two out of four of the enemy's frigates, which sailed some time since from France, have been destroyed in the West Indies, after a most gallant contest, in which some

batteries on the island of Guadaloupe, by which the French ships were defended, were taken possession of by our squadron. The other two have effected their escape to Brest! In the course of the outward voyage, they captured the English frigate Junon, after a gallant resistance, in which the Junon was so much injured, that she had scarcely surrendered when she sunk.

Two more French frigates have been taken; one, La Nymphe, captured near the Cape of Good Hope by the Iphigenie, and the other, La Cannouiere, which was taken on the coast of France, on her return from. the East Indies, full of booty, by one of the ships of the channel fleet.

Admiral Cochrane had prepared a force, for the attack of Guadaloupe, to which it is said he was about to proceed.

OBITUARY.

Some Account of the last Moments of G. G., performing, his attention was steadily and who lately died near London.

his son,

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My dear boy," speaking to you are but just entering upon your pilgrimage. I wish you to go on step by step, grace hy grace, until you arrive at the kingdom of heaven.""-"Father," replied the lad, with tears in his eyes, "I will endeavour to follow your example." My example! my child" (throwing aside the curtain of his bed, and looking at him with uncommon earnestness and solicitude, as if to impress what he was going to say in a manner that should not be forgotten)

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My example can afford you very little service. It has been full of error. I was always a sinful creature. I can plead nothing but the merits of my Saviour. You should say that you will endeavour to follow the example of Christ. I hope you will, my dear boy, through the assistance of God's Holy Spirit."

To his wife, who hung over his bed, and who was unable to suppress the bitterest pangs of grief, he said:" Do not distress yourself so much, my dear. You should recollect that you, also, are far advanced in life, and that you cannot long survive me. I hope, through Christ, that we shall not be separated hereafter, but shall meet again in a blessed eternity."

When he had signed his will, and seemed satisfied with his other worldly arrangements, he was asked by a friend if he would have the church service for the sick read to him. To this proposition he imme

ely assented; and whilst the duty was

devoutly fixed, except at such intervals as he was interrupted by the acutest pains of spasm, when he would stop the reader for a few moments; observing, that though his body was weak and infirm, he trusted his spirit was strong in the Lord.

When a friend was leaving his room the night previous to his departure, he requested him to stay a little; and after a short pause, during which time he seemed to be collecting all his remaining strength in order to bid him a final adieu-" I feel now," said he, "that I am going very fast. My soul, I trust in Christ, will shortly be with angels and archangels, and all the host of heaven.. We shall all, I trust, through Christ, meet again in the blessed mansions of rest:"— and then he immediately subjoined, in a tone of voice low and faltering from extreme debility, a general prayer for all mankind-Jews, Turks, and infidels; for all those in error or adversity of any kind what

soever.

When restless in bed, his wife inquired of him what he wanted. He replied, "to be with my God."

When his son was shedding the tears of filial affection and sympathy, he said, “Do not grieve, my child. There is nothing to grieve at. I trust in Christ I shall soon be happier than this world can make me.”—At various times during his illness he gave his son the best advice. The following remarks were the most striking :-"Love and succour your mother. Be honest and industrious in your calling, whatever it may be, Guard

- yourself particularly against the allurements of evil companions; you will be sure to meet with many of them in your progress through life. This world is much more wicked than at present you can be aware of: the best way to avoid its influence is frequent prayer to God. You must not depend upon your own exertions in this or in any other thing. You must beseech the Almighty to afford you the aid of his Holy Spirit, through Christ, in all the dangers and difficulties you may have to encounter.”

He never uttered any prayer or supplication to God, but in the name and through the mediation of Jesus Christ. His pious ejaculations were numerous and frequent. Amongst them were: "Thou art the rock of my defence. Do thou, O God, support me in the hour of death and in the day of judgment"-" Not my will, but thine, be done"-"Oh my offended Saviour, let now may affections enter heaven, whither thou art gone, and in thy good time permit my soul to follow them"-"What are my sufferings, in comparison of thine for sinful man?"-"I feel great pain; but I trust, through Christ, that my afflictions will work for me a far more exceeding and eternal weight of glory." His moaning was sometimes loud and distual; and to a friend who stood by him he said: "You must not imagine, Mr. S., that the noise I make is voluntary. It is not so. I cannot avoid it. It is the effect of spasm. I ain half suffocated. hardly fetch my breath. I cannot indeed help making this noise. I do not know how it is; but I hope God will not consider it as murmur or complaint. His blessed will be done." When the above friend was going to leave his chamber, he asked him if he had any commands to Mr. H. He answered, "Give my duty to my master, and tell him I have but a short time to stay here; and that, through Christ, I trust our souls will be united in a blessed eternity. Tell him my heart overflows with gratitude for the kindness I have received from him, but that my tongue cannot express it. Mr. S., you must endeavour to express my gratitude for me. You can do it better than I

can."

I can

A short period before his dissolution, when the laudanum which he had taken by the advice of his medical attendant occasioned him to slumber, he awoke suddenly, and exclaimed-"Where have I been? I have not been with my God!" To which his nurse replied "You have been asleep, and your heart may have been with God." "Yes," said he, "but I should be always talking with my God."

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We are not to expect much that is new in these relations; for indeed death is too awful an event, even in its most favourable approaches, to leave much room for the imagination to play, or the finer shades of character to unfold themselves in the dying. The benefit we are to expect from the recurrence of scenes such as these to the mind, is of another and perhaps superior kind: it is this, that they strongly serve to fix upon it views, which almost every thing else in the world is calculated to conceal. Whilst the guilt of mankind seems to be that they live without God in the world, their curse seems to be that they live as without death in the world; that is, without any view towards it, or preparation for it. A curse this is, which the believer feels to be even greater than the one by which the stroke of death was first inflicted. Whatever therefore tends to recall that which should never be a stranger to our thoughts; whatever realizes to our view a scene through which we have all to pass, more particularly if it chalk out the very track we should wish to pursue, and teach us by an example "how a Christian may die ;"-I think, cannot well be considered as an intruder upon our thoughts; and, though frequently repeated, ought in reality to be considered only as another and another way-mark in succession, to guide us on in the same path to the same glory.-One peculiarity, indeed, your readers will not fail to observe in this narration, which indicates the rank of life to which the person spoken of belonged. That he was a servant, appears clearly from an accidental mention of his master: whilst, at the same time, nothing is more striking than the general and undeviating dignity of character displayed in the last moments of this faithful Christian. And this is a remark I rejoice to make in honour of our common Christianity. To a heathen poet, death could appear in no other light than as betraying the littleness of

man:

"Mors sola fatetur Quantula sint hominum corpuscula:"

and in his view of it, this king of terrors reduced even a Haunibal to the rank of a ruere corpse and a shroud. It remained for Christianity to reverse the picture, and make death a stage of elevation; a scene, as it were, in which the believer is exhibited as of a size and figure proportioned to his hopes; and though selected, perhaps, from the very humblest rank, is made to sit " amongst princes, even the princes of his people." I see here an illustration of that true equality which our religion teaches us to place between man and man-an equality not consisting in a confusion of ranks, or a cool contempt of every thing locally above ourselves, but that which has respect to one common «Master who is in heaven, and with whom there is no respect of persons" which raises what is low and ennobles what is base; which consists in an union of interest, a sameness of hope, and mutual sympathy of feeling; which even in life teaches

the poor to look without envy upon the aecidental advantages of the rich, and the rich to "condescend" without stooping, "to men of low estate;" but which, more than all, in death reduces both precisely to the same level, and determines their eternal lot by one common standard of admeasurement; viz. their progress in the attainments of holiness.

I had intended to have drawn your readers' attention to the catholic spirit so interestingly displayed by this genuine and unaffected sun of the church in his last moments-monrents, even those, refreshed by the solemn accents of a primitive "form of devotion:" but I feel this would be at once reflecting upon their own discernment, and trespassing too long upon your time; and I therefore conclude with a prayer, that we may be found at length "followers of them, who, through faith and patience, inherit the promises." I remain, &c. A. B.

ANSWERS TO CORRESPONDENTS.

A LAYMAN; L.; Civis ; J. L.; C. W.; A CURATE; T. R. BROMFIELD; COHEN ; J-D.; S. M. C.; AMICUS VERITATIS; EZEKIEL FITWELL; N. &; have been received, and are under consideration.

Mr. YATES's interesting communication respecting the "Indian roll of the Pentateuch" came too late to be inserted in this number; it will appear in our next.

The papers of PHILO and S. P. will appear.

TO FREDERICK we should be disposed to recommend Scott's Bible; and if he had the means of enlarging the list of his commentators, he might add to it Doddridge, Henry, and Pole. With respect to the import of the term "regenerated," in the baptismal sérvice for infants, we refer him to our review of Mr. Spry's pamphlet in our number for December last. For an answer to his question respecting the funeral service, he may consult the former volumes of our work; viz. Vol. i. pp. 159, 297, 500, and 771; and Vol. ii. pp. 78, 279, 459, and 787.

We cannot help thinking LAICUS somewhat hypercritical. He might with equal propriety object to the translation of Isaiah, and the notes upon it by Lowth, or to the prelections of the same learned prelate.

The two papers which have reached us on the subject of Infant Baptism contain so much of gratuitous reasoning and conjecture, and so little of fact and evidence, that we shrink from their insertion, as leading us into a mere war of words. Besides, with Dr. Wall on one side, and Dr. Gill on the other, there seems to be bet little call for us to dive into the depths of this controversy. The only question which has really been mooted in our pages is confined to a narrow compass. It has been asserted, it seems, in some periodical publication (what publication it is, we know not; for all parties seem afraid to name it), that the ONLY men in the early ages of Christianity, whose character or talents had brought their names to our knowledge, HAD ENTERED THEIR PROTEST against infant baptism; and that Tertullian, Origen, Eusebius, Cyril, Justin, Athanasius, Hilary, Basil, Gregory Nazianzen, Ambrose, Arnobius, Jerom, Ephraim Syrus, and Epiphanius, were advocates of adult baptism, as OPPOSED to infant baptism. These assertions have been formally de nied, and proof has been required. The proof we are ready to aduit, and nothing more is necessary, for the defenders of the publication, than to produce it. In that case the comment inay be spared. All that it will be necessary to state at present is, that the correspondent for whom this note is intended has, in opposition to J. G., affirmed that the error of Tertullian was a belief of the guiltlessness of infants, and not a belief that " full remission of sins was the sure effect of Baptism;" that the expression attributed to Origen by Rufinus, respecting the tradition of the church, is an interpolation, even by the admission of Dr. Wall; that the genuineness of Cyprian's Epistle to Fidus is disputed by the learned; and that, even if genuine, it does not prove that infant baptism did not begin to be practised in the third century.

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To the Editor of the Christian Observer. devil, and is utterly a stranger to

BAXTER'S REVIEW OF HIS EARLY RELI

GIOUS OPINIONS.

(Continued from p. 71) AM more and more pleased.

God and to himself. It is a wonder that it should be a possible sin to men that still carry about them, in soul and body, such humbling matter of remedy as we all do.

I more than ever lament the un

I with a solitary life; and happiness of nobility, gentry,

in a way of self-denial I could sub mit to the most public life, for the service of God, when he requires it, and would not be unprofitable that I might be private; yet I must confess, it is much more pleasing to myself to be retired from the world, and to have very little to do with men, and to converse with God, and conscience, and good books; of which I have spoken my heart else. where.

Though I was never much tempted to the sin of covetousness, yet my fear of dying was wont to tell me, that I was not sufficiently loosened from the world. But I find that it is comparatively very easy to me to be loose from the world, but hard to live by faith above. To despise earth is easy to me; but not so easy to be acquainted and conversant in heaven. I have nothing in this world which I could not easily let go; but to get satisfying apprehensions of the other world is the great and grievous difficulty.

I am much more apprehensive than long ago of the odiousness and Canger of the sin of pride; scarce any sin appears more odious to me. Having daily more acquaintance with the lamentable frailty of man, and with the mischiefs of that sin, especially in matters spiritual and ecclesiastical, I think so far as any man is proud be approaches to a CHRIST. OBSERV. No. 99.

and great ones of the world, who live in such temptation to sensuality, frivolity, and wasting of their time about a multitude of little things; and whose lives are too often the transcript of the sins of Sodom; namely, pride, fulness of bread, and abundance of idleness ; and, it may be added, want of compassion to the poor. And I more value the life of the poor labouring man, but especially of him that hath neither poverty nor riches. I am much more sensible than formerly of the breadth, and length, and depth of the radical, universal, hateful sin of selfishness, and therefore have written so much against it; and of the excellency and necessity of self-denial, and of a public mind, and of loving our neighbour as ourselves.

I am more solicitous than I have been about my duty to God, and less solicitous about his dealings with me; as being assured that he will do all things well; and as acknowledging the goodness of all the declarations of his holiness, even in the punishment of man; and as knowing there is no rest but in the will and goodness of God.

Though my works were never such as could be any temptation to me to dream of obliging God by proper merit, in commutative justice, yet one of the most ready, constant, undoubted, evidences of my

R

uprightness, and interest in his covenant, is the consciousness of my living devoted to him; and I the more easily believe the pardon of my failings through my Redeemer, while I know that I serve no other master, and that I know no other end; but that I am employed in his work, and make it the business of my life, and live to him in the world, notwithstanding my infirmities; and this bent and business of my life, with my longing desires after perfection in the knowledge, and belief, and love of God, and in a holy and heavenly mind and life, are the two standing, constant, discernible evidences which most put me out of doubt of my sincerity; and I find that constant action and duty is it that keeps the first always in sight, and constant wants and weaknesses, and coming short of my desires, do make those desires still the more troublesome, and so the more easily still perceived. And though my habitual judgment, resoJution, and scope of life be still the same, yet I find a great mutability as to actual apprehensions, and degrees of grace; and consequently find that so mutable a thing as the mind of man would never keep it self if God were not its keeper.

When I have been seriously musing upon the truth of Christianity, with its concurrent evidences methodically placed in their just advantages before my eyes, I am so clear in my belief of the Christian verities that Satan hath little room for a temptation. But sometimes when he hath on a sudden set some temptation before me, when the foresaid evidences have been out of the way, or less upon my thoughts, he hath by such surprises amazed me, and weakened my faith in the present act. So also as to the love of God, and trust in him: sometimes when the motives are clearly apprehended, the duty is more easy and delightful; and at other times, I am merely passive and dull, if not guilty of actual despondency and distrust.

I am much more cautious in my belief of history than formerly. Not that I run into their extreme that will believe nothing because they cannot believe all things. But I am abundantly satisfied by experience, that no credit is due to two sorts of men-ungodly men, and partial men. Though an honest heathen of no religion may be believed, where enmity against religion does not bias him, yet a merely professed Christian, besides his enmity to the power and practice of his own religion, is seldom without some farther bias of interest or faction: especially when these concur, and a man is both ungodly and ambitious, espousing an interest contrary to a heavenly life, and also factious, uniting himself to a sect or party suited to his own designs, there is no believing his word or oath. If you read any man partially bitter against such as differ from him or cross his interest, take heed how you believe more than the historical evidence, distinct from his word, compels you to believe.-Observe also, that when great men write history, or flatterers by their appointment, whom no man dare contradict, believe it but as you are constrained. Yet in these cases I can believe history, 1. If the writer shew you that he is acquainted with what he says. 2. If he shew you the evidences of honesty and conscience, and the fear of God, (which may be much perceived in the spirit of a writing.) 3. And if he appear to be impartial, and not possessed with personal ill will.-It is easy to trace the footsteps of veracity in Thuanus, for example, and others, though papists; and as easy to detect partiality and faction in Baronius, and a multitude of similar writers. Hence I confess I give but halting credit to most histories that are written, not only against the Albigenses and Waldenses, but against most of the ancient heretics, who have left us none of their own

writings, in which they might speak for themselves. And as I am prone to think few of them were so bad as

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