that they have made arrangements to be charitable at death. A life of benevolence ending in a munificent bequest, is like a glorious sunset to a summer's day; but no posthumous charity can justify a life of avarice, or redeem it from infamy. To defer religion until your last hour, is guilt of the deepest dye. Can it be innocent, then, to defer the practice of one of its most important relative duties till the same crisis arrives? Were you to direct that a splendid asylum should arise over your dust, it would still be the monument of a covetous man; and on its front might be written, as an appropriate inscription, "The triumph of death over avarice." For he who withholds his hands from deeds of benevolence till his last hour, surrenders his property to death, rather than devotes it to God.

Harris.

ADVANTAGES RESULTING FROM EARLY PIETY.

It will exert a friendly influence over your temporal interests. It will open springs of consolation all along your path, through the vale of tears, whose waters, adapted to every condition, shall never fail. Religion chosen in youth as your guide, companion, and friend, will attend you through all the journey of life; will go with you where you go, and dwell with you where you dwell: she will accompany you, when with many tears you quit the parental roof, and you go forth a young adventurer, into the world. She will travel with you in the wilderness, or sail with you on the ocean; she will abide with you in a mansion, or inhabit with you the cottage when every other friend forsakes you,

she will cling to you the closer; smile, when every other face is covered with a frown; and put forth all her energies to comfort you, in the time of your humbled fortunes in seasons of perplexity, she will guide you to the fountain of light; when oppressed with care, will place you on the rock of ages; in the storms of affliction, will cast forth for you the anchor of hope; and in times of dreary desolation, will enable you, by faith, to see the land which is afar off, the land of promise and of rest. If there be true honour in the universe, it is to be found in religion. Even the heathens were sensible of this; hence the Romans built the temples of virtue and honor close together, to teach that the way to honor was by virtue. Religion is the image of God in the soul of man. Can glory itself rise higher than this? What a distinction! to have this lustre put upon the character in youth. It was mentioned by Paul, as a singular honor to the believing Jews, that they first trusted in Christ; and in referring to Andronicus, and Junia, he mentions it to their praise that they were in Christ before him. To be a child of God, an heir of glory,-a disciple of Christ-a warrior of the cross, a citizen of the new Jerusalem, from our youth up, adorns the brow, with amaranthine wreathes of fame. A person converted in youth, is like the sun, rising on a summer's morning, to shine through a long bright day; but a person converted late in life, is like the evening star, a lovely object of Christian contemplation, but not appearing till the day is closing, and then seen but for a little while.

J. A. James.

The following is the concluding Address of J. A. James, to his Children: An effusion of Parental Solicitude, worthy to be preserved.

My Children whom I love with an affection, which can be equalled only by that solicitude for your welfare to which it has given rise, and which never sleeps nor rests, receive my admonition, and make eternal happiness the end of your existence. Look at that heaven, which, though but partially revealed, is revealed with such pure brightness on the page of eternal truth, and on the description of which, so to speak, the Holy Ghost, employs, and exhausts the whole force and splendor of inspiration; look at it, that state of inconceivable, infinite, eternal honor and bliss, and is there aught on earth, aught of pleasure or of gain, for which you will deliberately resign that crown of unfading glory? I am anxious, as I have already informed you, that you may live in comfort and respectability on earth. I would have your minds cultivated by learning and science; your manners polished by complaisance; your industry crowned with success: in short, I should be thankful to see you living in comfort, respected, and respectable; but above everything else, I pray, I desire, I long that you may partake of that faith, without which it is impossible to please God; and that "holiness without which no man shall see the Lord." I have fixed for you my aim, high as heaven, and covet for you everlasting life. I love your society on earth, and wish to enjoy it through eternity, in the presence

of God. I hope I am travelling to that goodly land, of which God hath said, "he will give it to us, for an inheritance," and I want you to accompany me thither: Reduce me not to the mere consolation of David, who said, “Although my house be not so with God, yet hath he made with me, an everlasting covenant, which is ordered in all things and sure." Rather let me have to say with Joshua, "As for me, and my house, we will serve the Lord." May it be granted me to see you choosing the way of wisdom and piety, and remembering your Creator in the days of your youth: giving to all your virtues, that stability and beauty, which can be derived only from religion; first receiving by faith, and then adorning by holiness, the doctrine of God our Saviour. Then will my highest ambition, as a pareņt, be gratified-my most painful solicitude relieved. I shall watch your progress amidst the vicissitudes of life, with a calm and tranquil mind, assured that your piety will be your protector amidst the dangers of prosperity; or your comforter amidst the ills of adversity. If called to follow your bier, and weep upon your sepulchre, I shall only consider you as sent forward on the road, to await my arrival at our Father's house, or if called, according to the order of nature, to go down first into the dark valley of the shadow of death, I shall find the agonies of separation assuaged, and the gloom of the dying chamber irradiated by those bright visions of glory, which connect themselves with the prospect of the meeting of a pious family in the heavenly world.

The following affecting Account is given by Doctor Claudius Buchannan, in his Christian Researches.

Two Mahomedans of Arabia, persons of distinction in their own country, have been lately converted to the Christian faith. One of them has already suffered martyrdom. The other is engaged in translating the Scriptures, and in concerting plans for the conversion of his countrymen. The name of the martyr is Abdallah; and the name of the other, who is now translating the Scriptures, is Sabat; or as he is called since his Christian baptism, Nathaniel Sabat. Sabat resided in my house, some time before I left India, and I had from his own mouth the chief part of the account which I shall now give. Some particulars I had from others; His conversion took place after the martyrdom of Abdallah, to whose death he was consenting; and he related the circumstances to me with many tears.

"Abdallah and Sabat were intimate friends, and being young men of family in Arabia, they agreed to travel together, and to visit foreign countries. They were both zealous Mahomedans. Sabat is son of Ibrahim Sabat, a noble family of the line of Beni Sabat, who trace their pedigree to Mahomed. The two friends left Arabia, after paying their adorations at the tomb of their prophet, and travelled through Persia, and thence to Cabul. Abdallah was appointed to an office of state under Zemaun Shah, King of Cabul; and Sabat left him there, and proceeded on a tour through Tartary. While Abdallah remained at

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