ment. During all this time the fever was ardent, and the brain was evidently assailed with great violence. Late in the evening, brother Allen arrived with him in town in a carriage which had been furnished with the best possible accommodations. The disease, aggravated by the fatigue and exposure to which he had constantly subjected himself, had by this time made fearful ravages on his constitution, and it was ascertained that the brain and many of the other vital parts had been thrown into great disarray. His brother, alarmed at the too apparent danger, called to his assistance several of the most eminent physicians of the city, who kindly afforded him their aid. But alas! all human effort was now unavailing: the die was cast. His firm and vigorous constitution, which at first made the most formidable resistance, at length began to yield, and after a struggle of ten days from his arrival in town, he died on the 22d of January, 1819.

The first few days after he came to town were past in a state of mind still more afflicting than even the disease of his body. In the first private interview with his brother, he declared himself to be destitute of all religious confidence and comfort. He said he had deceived himself by vainly endeavouring to substitute ministerial labours for personal holiness, and now God had justly forsaken him. His despair was broad and blank, admitting of no ray of hope, or consolation. In this situation brother Joshua Wells was sent for by his request; and to him he opened his whole mind. He industriously endeavoured to justify his despair by urging every fault or infirmity to which he could advert in his life and ministry. How amiable did he appear after this confession, to us who heard it. How highly did we now learn to appreciate the holiness of a life, against which his memory, taxed to its utmost effort, could not bring a single rational accusation. Brother Wells kindly endeavoured to comfort him, assuring him that all his allega tions against himself amounted only to infirmities, for which he was not accountable. But he refused to be comforted, declaring that for his unfaithfulness God had cast him off forever.---. We trembled lest in this state of mind he should be deprived of his senses, and be carried off without leaving us the only conso lation, which now (all hope of his recovery being abandoned) was left to us, that of an assurance, that he died in peace. His brother, anxious beyond measure on this subject, arose twice in the night to ascertain the situation of his mind. On his first visit he found him still in an agony of despair, and refusing to listen to any extenuation of those accusations which he urged against himself. At length, finding it useless to contend with him, it was proposed to admit the whole account-that he had backsliden in heart from God, and thus incurred the di

vine displeasure-that he was a hypocrite in life, and a rep robate in heart. What then remains to be done, but to return to that fountain in which you were formerly cleansed, and be again washed from your sins; to look again on that bleeding Sacrifice, through which alone in your former lost and sinful condition you found pardon and acceptance? He agreed to do this, and his brother retired; but being unable to rest, though his fatigue through the day made it highly necessary, he returned again to his afflicted brother-all was quiet in the room, and it was hoped that sleep had afforded him a short respite from his pain. Hearing him turn, the dreaded accents of despair were again painfully apprehended; but, blessed be God, the darkness had been dissipated, for the Sun of Righteousness had arisen with healing in his wings. As soon as he heard his brother in the room, "Tommy," said he, "blessed be God, Jesus is with me; O yes, he is, and he never, never, will leave me again. Now, whether I live, or whether I die, it mattereth not, for I am the Lord's and he is mine." And from this hour it appeared the tempter was not permitted to vex again his happy spirit. The enemy had received his final discomfiture --the battle was won, and God had now sealed this precious saint to the day of eternal redemption. Henceforth, whether in the delirium of fever, or in a lucid interval, he still preserved the same happy frame of mind. When he was asked if he had any presentiment of death, he answered, no, he had no presentiment, nor any anxiety to know any thing about it; all he knew was that he had an abiding peace, a sweet assurance that whether he lived or died he was the Lord's. After this he was totally deprived of his reason for twenty-four hours, and part of the time denied the power of speech. His anxious friends feared they should be deprived of him in this state of mind; but it pleased a good and merciful God to direct it otherwise, and he was restored, some days before his death, to entire sanity of mind. A few hours before his death he was heard to whisper, "A little while, and I shall be happy to all Eternity."

Of the character of our late brother Bond, it would be superfluous to say any thing after the preceding narrative. His mental endowments would not rank in the estimation of the world, with those of the first order; but they were of that order which are calculated to do the most good in the world. He was a man of judgment, rather than genius; not destitute of imagination, but his fancy was ever disciplined by the soundness of his understanding. He certainly never could have made a poet, nor a landscape painter; but if opportunity had favoured, he might have made an excellent Mathematician. His knowledge in divinity was deep and extensive. Fond of readings

patient in the investigation of opinions, indefatigable in the pursuit of knowledge, and endowed by nature with a retentive memory, his acquirements could not fail to be considerable; and had he lived, there is no doubt but he would have been qualified for stations of primary importance in the church of God. Infinite wisdom has seen fit to order it other-wise. "The Lord gave, and the Lord hath taken away, and blessed be the

name of the Lord."

Scripture Illustrated.

To the Editors of the Methodist Magazine.

IF you think the following worthy of a place in the Methodist Magazine, you will please to insert it.

July 17, 1819,

AMANUENSIS.

MATTHEW XVIII. 15, 16, 17, ILLUSTRATED.

"Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as an heathen man and a publican."

It will not be doubted, I suppose, that when Christ spake these words, the nation of the Jews were under a Roman power, and that the distribution of justice among them was ordered by the Romans. This appears to be very evident from the condemnation and crucifixion of our Saviour. The Jews being tributary to the Romans, were not allowed to administer justice even to one of their own nation. In all their private suits betwixt man and man, and in smaller cases of correction, that kind of rule and form of laws was to be observed which God had given them by Moses; Deut. xix. 16 to 21; excepting from their laws and tribunals all strangers that were among them, or had any thing to do with them, (whom the Jews called Ethnicks, and abhorred them as profane persons) and likewise publicans, such of the Jews as did any service to the Romans in collecting and answering the tributes, taxes and tolls, due to the Roman empire, whom the Jews pursued with greater dislike and despite than they did strangers; because they con VOL. II.

ceived that all such persons, had taken sides in service against their own nation, and were keeping company with the heathen. The consequence was, that, whenever a Jew became a taxgatherer of his brethren for the Roman government, without reproving him for his sin, as commanded by Moses, see Lev. xix. 17, and thereby reform him, (as St. James hath taught us, chap. v. 20,) from the error of his way; they immediately cast him out from the congregation and synagogue, and considered him worse than an heathen. Hence, all heathens and publicans, for the detestation and hatred the Jews had against them, were not allowed the privilege of a hearing, in any case whatever, before the judges of the synagogue, according to their laws and judgments; but if any man had aught against them, they were instantly brought before the Roman president, and not before a Jewish court, or any magistrate of the Jewish profession. The like liberty was left to any Jew, that would appeal from the Jewish court to the Roman governor, or impeach and molest his brother in any of the Roman consistories for though the Jews in many things were left to their country laws in matters that concerned their own religion, yet, were the Roman courts among them so privileged, that he who would, might have recourse thither, and there recover his right, or redress the wrong offered him.

Now in this state of affairs, our blessed Saviour and Lawgiver directeth such of the Jews who would be his followers, what way they should take, so as neither to break the law of God, which Moses had given them; nor oppose the Roman empire, which then did govern them: viz. That in all their private quarrels and actions they should observe three degrees of proceeding: First, the rule of charity; Secondly, the order of Moses' law or polity; and Thirdly, the help of the Roman sovereignty. If thy brother trespass against thee, tell him privately of the wrong offered thee: If he regard not thy voice, take one or two with thee, who may be men indifferent betwixt you. This the rule of charity requireth, in a secret and friendly manner; Yea, by the mediation of good-willers and neighbours to compose and settle all private quarrels as much as lieth in us. If you fail in this to be reconciled, as brethren, in this state of captivity to the Romans, and your efforts in the two first cases are frustrated; Die Ecclesia, "Tell it to the church." That is, unto the assembly and governors that are in thy city; for every city by God's law was to have her judges and magistrates there, to judge the people with righteous judgment, see Deut. xvi. 18: And their manner was to sit in the gates of their cities, whither, the whole multitude did assemble unto them, not only to hear and see what they did, but in weighty matters to join with them, and to give their consents. Our Saviour must mean then, that if charitable and brotherly ad

monition be neglected, they should seek their remedy from the judges and elders of their cities, as by God's law the Jews were directed and permitted to do. And if he hear not the church, let him be to thee as an heathen and publican; that is, if neither charity nor equity can prevail with thy oppressor, it shall be lawful for thee to seek farther remedy, viz. by deal ing with him as a stranger or a publican, or convening him before the Roman magistrate, and pursuing him in those courts where a process lay against pagans and publicans. Or, if any person like not to understand those words of a farther pursuit before the magistrate, he may then refer them to a private forsaking of all company with the wrong doer, until he reform himself, and make restitution for the wrong he has done; as if the advice of Christ had been in these words; Shun such wilful oppressors as much as thou dost pagans and publicans. I therefore conclude that those words of Christ have not any relation to the laws or judgment which was to be in the church of Christ in after ages; for the word Exxanoia, (Church,) is not here to be taken for the church of Christ, as we now commonly use the term, but for the assembly of any place or city, where the rulers and governors thereof are gathered together, to consult or determine of causes either civil or ecclesiastical. The Christian church was not established when Christ spake those words, therefore he could not mean, Tell it to the church of Christ, in a gospel sense, but in the sense above. In all cases of difference and injuries however, it would be well for Christians to observe the rules which Christ gave to the Jews while subject to the Roman government; and never appeal to the civil establishments of any government for justice, until they have used every other means which they have in their power (consistent with brotherly love) to obtain their just claims.For it must be exceeding wrong, for brother to go to law with brother, and that before the unbelievers, or any civil court of magistrates.

The Attributes of God Displayed.

ON THE ELEMENTS.-PALEY.

Concluded from page 294.)

II. IN WATER, what ought not a little to be admired, are those negative qualities which constitute its purity. Had it been vinous, or oleaginous, or acid; had the sea been filled, or the rivers flowed with wine or milk; fish, constituted as they are,