and is the result of unbelief, an undue attachment to the world, or neglect of duty.

After he experienced religion, having charge of a family, he soon conceived a desire for their eternal happiness. Influenced by religious principles and the examples of the pious, he dedicated himself and his house to God like Joshua. This was often as the "House of God, and the gate of heaven." Some of the family were soon influenced by his pious and devout conduct, and became subjects of the grace that bringeth present salvation. This was matter of great joy to him.

Such is the influence of pious example in families, that there are few, even among the most obstinate, who will be able to resist its force at all times. I feel satisfied, that it parents and heads of families were to live more in the spirit of piety, family religion would not be so rare a thing.

Those who became acquainted with him, soon perceived the spirit of piety breathing in his words and conduct. His friends considered him qualified to take charge of a class; and he was accordingly appointed to this office by the preacher, who had the government of the society at Londonderry; sometime afterwards he was also appointed steward of the society. According to his private journal, the appointment to these offices was frequently a source of considerable trial to him. These exercises arose from a sense of his unworthiness, and an idea of his want of qualifications; the barren state of the society, and sometimes a spirit of backsliding such circumstances are often sources of exquisite pain to the man who is appointed to guide souls. However, believing that his appointment to those offices was of providence, he determined to discharge the duties thereof with honesty and in the fear of God He felt his dependence on the Divine Being, and repaired to him in prayer for assistance.The result was, that he found many advantages in his official exercises; and his little charge were built up in the faith of the gospel.

Considering the Methodist ministers as the servants of God, and the means of his spiritual illumination; he loved their company and conversation, and always after manifested the greatest respect for them, and a solicitude for their happiness and accommodation. Being comfortably situated, his house became their home; and for several years, the stationed preacher in Londonderry, resided in his house. They lived in harmony and in the spirit of piety; and the Lord heard their mutual supplications, and made their house, like the house of ObedEdom.

His love for the word of God, preached in its purity, simplicity and power, was great Like many of the Old Methodists, he was remarkably tenacious of primitive Methodist

preaching: being a plain man, and what is of more value, a good man, he loved plain, spiritual, practical preaching. Any man that preached in this way always ministered comfort to his soul. Hence he did not relish dry metaphysical discussions from the pulpit: and indeed any soul hungering for the bread of life cannot subsist on such "Scrannel pipes of wretched straw." The moral preacher starves his hearers, while the evangelical minister nourishes his on the bread of life The subject of this Memoir, sat with delight under such a ministry and grew thereby, becoming an adult in grace and a father in Israel many years before he left this world.

In advanced life he, together with his family, which was large and numerous, emigrated to this western world. It may be readily supposed that he had his exercises in crossing the Atlantic, and settling in this country. However, in all his exer cises he realized that, although "In the world he had tribulation; in Christ he had peace." He settled in Pittsburgh, where I first became acquainted with him in 1814; and renewed that acquaintance in 1818, when I also witnessed his deathbed scene. His life. from the time of his settling in this place, was a practical comment on the morality of the gospel. The public sentiment was enlisted in his favour, even in that dark place, on the account of his piety.

For several years previous to his death, he felt that nature was sinking, and that the shadows of the evening were hastening on. Like the wise virgins, he had his lamp trimmed and burning, and waited for the hour when he should be called awayHe looked to his father's house and saw his mansion ready. The affliction which terminated his life, was slow in its progress, and left him to linger on these mortal shores, alternately confined to his room, and walking about a little for some months. However, such was the nature of his affliction that he did not suffer much pain; but still he needed patience, and this seemed to have its "perfect work." He was always composed, recollected and calm, and the most perfect tranquility reigned in

his countenance.

ent.

In this state I found him when called on to administer the memorials of dying love this was a melting occasion to all presWhile partaking of the sacred elements, his whole soul rejoiced in God, and tears of gratitude streamed from his eyes.He gave us a short sketch of his experience from his conviction. to his conversion, and the subsequent progress of grace in his soul; but he lamented that he had been an unprofitable servant; yet he could say "Glory, glory to God, my trust is in the merits of Jesus Christ-1 feel peace with God-I have no doubts on my mind I shall go to heaven when I die." Such was the felicity of this good man in prospect of death-Indeed his whole

mind was so perfectly swallowed up in his God, that he seemed already like a citizen of another world. It was with difficulty that they could call his attention to some temporal concerns; and when he had them settled, he would instantly resume his favourite work, prayer and praise.

But although he was so feeble on this occasion, he was permitted to exhibit a pattern of meekness and patience for some time longer. But when the "Chariots of Israel, and the horsemen" came, he rose and mounted, and departed in sweet peace, without any apparent pain or struggle; relying on his Divine Redeemer.

He died the 22d of December, 1818, in the seventy-third year of his age.

I have seen some die with greater ecstacy than Mr. M'Elheny, but none with a more rational confidence and deep peace. He felt so little pain in all his affliction, that there was no need of such ecstacy to support him, as in cases where there is much pain and great spiritual conflicts. God generally only gives overwhelming manifestations of grace to support in extraordinary sufferings and conflicts. Thus

"When my suff'rings most increase,
Then the strongest joy is given;

Jesus smiles in my distress,

And pain is chang'd to heaven."

But in all cases of persons dying, who maintained a holy walk with God to the end, there will be a suitable portion of grace administered: so that we can say of all dying Christians in the glowing lines of YOUNG,

The chamber where the good man meets his fate,
Is privileg'd beyond the common walk

Of virtuous life: quite in the verge of heaven.

Miscellaneous.

Review of the "Report of the Trustees of the Massachusetts Missionary Society," published in the Panoplist, for June 1818.

AFTER announcing with expressions of gratitude and congratulation the meeting at the nineteenth anniversary, the trus tees proceed-"The Missionaries employed in the service of the society the last year were thirteen. Of these six are stationary; that is, are ministers settled in places where they would not

have been settled or supported, without charitable aid, such as has been afforded to them by this society; where they have around them extensive regions of moral darkness and desolation, in which their labours as missionaries are urgently needed."

However expedient and necessary it may be for missionaries to be stationary or local, or at least partially so, in case of missions to the heathen, it may be considered as very doubtful whether this system is proper in a country professedly christian, and where almost every inhabitant has been taught from childhood to read the Holy Bible, and to believe the doctrines of that divine revelation it contains.

In the first case the missionary has to contend with many and formidable obstructions in the way of his itinerant progress. If he is not initiated into the language of the people among whom he labours, it becomes necessary for him, in order to ccomplish the object of his mission, to acquaint himself with that language, or make the people acquainted with his own: in either case the process is slow, and requires local operations. In addition to this he has to teach the rudiments of a religion entirely new, in opposition to the deepest superstition and idolatry.

But the missionary in a country nominally christian (especially in a section so celebrated for religious intelligence and morality as the state of Massachusetts) is placed in very different circumstances. Here he finds the whole community instructed in his own language, (unless he desire to preach in Latin or Greek,) and taught the principles of the religion he professes. Hence his chief business is to enforce principle, already acknowledged, and persuade men to devote their hearts to the divine influence, and their lives to the practice of a religion which they believe and confess to be of God. These considerations incline us to believe that the location of Missionaries to a single town or city, under such circumstances, falls below the grand design of a christian mission, which is to preach the gospel to the poor as extensively as possible.

But these settled' missionaries "have around them extensive regions of moral darkness and desolation, in which their labours as missionaries are urgently needed." Melancholy picture! And how far have these "siationary missionaries" carried the light and comfort of the blessed gospel into these "dark and desolate regions?" these abodes of ignorance and wretchedness? In one direction it appears the light has shone, for "Ar Temple, and in the vicinity of Kennebeck, Mr. Smith has had the satisfaction to witness a powerful work of divine grace; and a number, very considerable in proportion to the population, have been hopefully brought to the saving knowledge of the truth." Although we do not clearly underVOL. II:

54

stand what is meant by "the vicinity of Kennebeck," we presume it must embrace the easterly part of the surrounding "region of darkness and desolation," of which Temple is the centre. If Mr. Smith has laboured in this 'region,' and his labours have been instrumental in the awakening and conversion of souls, or in any respect contributed to the advancement of the cause of our common Lord, it is a matter of rejoicing.

But if it should appear that the blessed revival of religion in "Temple and the vicinity of Kennebeck" was chiefly, if not wholly, (under God) the fruit of the labours of ministers of other religious denominations, would not the face of this report wear the appearance of misrepresentation? We know no better evidence on which to decide than the testimony of those who are the happy subjects of the work; and the addition of members to the several churches; and on such evidence we would most cordially submit the issue.

It is worthy of observation that eleven out of thirteen' missionaries employed by the society for the year ending May 1818, were wholly employed in five of the eastern counties of Maine, viz. Somerset, Kennebeck, Lincoln, Hancock, and Penobscot; and that the sum total of other missionary labours, under the direction of the society, is "Mr. Crocker eight weeks in the vicinity of Dartmouth, county of Bristol; and Mr. Thompson in part for an appointment of ten weeks, at Troy, in the same county." Should we judge from the extraordinary circumstance of such a large proportion of the means of the society being concentrated within the limits of five counties in the Maine, we might be led to conclude that this section of country was indeed a "region of moral darkness and desolation." But before we admit the correctness of this melancholy representation it may be proper for us to enquire in what this "moral darkness and desolation" consists. By "moral darkness" are we to understand ignorance of moral principles and obligations, and the absence of the necessary means of instruction relative to both? That the citizens of these eastern counties, for the want of proper instruction, are incapable of forming a distinction between virtue and vice? When this section of country is represented as an extensive region of moral desolation," is it meant that the relative and social virtues have fled, like affrighted inhabitants, and left behind them a scene of vice and dissolution? That the principles of social order are prostrated beneath the mighty triumphs of iniquity? we conceive these to be the natural ideas contained in the report, and believe that every candid and impartial reader, remote from the scene of action, and unacquainted with the situation and circumstances of the section of country alluded to, would conclude that the above was its real condition. However natural this conclusion might be, and however just from the