see him, tell him Farewell" and then probably reverting in her mind to the time when she had last seen him, and her situation at that time ignorant and careless, and wishing to leave a satisfactory evidence to him that she died in the faith of Christ, she added "I hope I die a Christian. I have given my soul to Jesus to dwell with him forevermore."

She then requested to see her younger brother as she might not live until morning. He was awakened from his slumbers and bro't to her bedside. She took him by the hand and said "Farewell, W— I will never see you again, be a good boy." She, however, fell into a slumber which lasted until morning when she saw the light of the last day of her sojourning upon earth. During the course of the morning she asked her father, mother, and sisters, whether they thought she was really prepared for death. They told her they thought so and explained to her the grounds of their belief. From this conversation she appeared to take much comfort, and her whispers indicated that her communion was "with God and with his son Christ Jesus." She repeated the invitation of the Gospel "Come unto me" &c, expressing its adaptedness to herself and adding "I know that He is an able and suitable Savior, and O had I the assurance that he is indeed mine, and repeated Ps 23: 4

"Yea though I walk in death's dark vale yet will 1 fear, none ill, For thou art with me and thy rod and staff me comfort still."

Seeing some of the family and friends weeping around her bed she said with an expression of surprize "Why do you weep." To a female cousin some younger than herself she said "Farewell M-- remember your Creator in the days of your youth and prepare for death, I will never see you again in this world. She then again repeated Ps 31: 5 and thus without a tear or an expression of regret took leave of the world, friends and all with which she had been conversant and which heretofore had been all to her and committed her spirit into the hands of the Redeemer. A few hours after (which were spent in slumber or partial delirium) she yielded up her soul to him who gave it without a struggle, 4 o'clock Sep. '44 aged 14 years' and 22 days. Thus died the youthful but intelligent and sprightly Eleanor, and though her strong clear voice is no longer heard singing her favorite airs, yet we hope she now sings the song of the Redeemed, and tho her favorite flowers and plants no longer experience her care, yet we qope she herself has been transplanted to a more congenial soil; and

beamed upon by the effulgent rays of the sun of Righteousness, she blooms, and shall forever bloom, a fair plant in the Paradise of God. / FRATER. *

The following is presented to our readers in addition to some thoughts suggested in our last No. on the same subject.

THE DIVINE METHOD OF RAISING CHARITABLE

CONTRIBUTIONS.

1 COR. xvi. 2.

3. It is to contribute in due proportion, “As God hath prospered him.' It is supposed that every christian is engaged in business. It is need ful, while in this world, that every one should have some honest and laudable mode of acquiring property, both to supply personal and do mestic wants, and afford a surplus for the needy. Believers were generally poor in Apostolic times, and obtained the means of their support by their daily labor. At the end of the week, their work be ing done, they could be ready to observe the Divine Providence in regard to them, and to know how they had been prospered in their business. And this was the rule of proportion for their contribution. They might lay by in store a certain per cent., five, ten, twenty, or any other proportion, just as they were able, or as their love prompted them to do, either more or less. If, at any time, they had received more than common, then their proportion would be the same, while the amount would be the greater. And so, if they had received less. This would operate equally upon all the members; for the rich would give abundance from their abundant income, and the poor would give a little, just in the same proportion:

The Apostle does not say, however, how much each man should give, only that it should be proportionate, to each one's prosperity, Every one is able to exercise his own judgment. God wishes not that we should feel as tributaries, but as friends and children; that he is Lord of all, Father of mercies, and the Savior of the lost; that we should understand the work he is engaged in, and that we are allowed and expected to cooperate in it. And that our views may be enlarged and our affections engaged, he allows us the unspeakable priv-` ilege of considering his kingdom as our kingdom, his work as our work, his glory as our glory, and the happiness and glory of all that

is achieved and done, as his joy, in which we are permitted to share. With such a work before us, and such results as our ultimate reward and portion, he calls us to take part in the work, with the assurance that every one shall receive a reward according to his own labor. With our eye fixed on the future joy, he allows us to deny ourselves, to labor, to make sacrifices, and bear his cross, just in proportion to our faith and love; all proceeding spontaneously from our ardent affection for him, and his cause, and the souls of men. In this blessed enterprise, he lays out before us, not only this world, which is the field in which he works and employs us, but heaven and hell, with their eternal realities. Heaven, the dwelling of all who become holy and happy, on the one hand; and hell, with the wicked and the lost, on the other, God reveals to us as the final destination of every soul of man. It is not, then, a mere estimate of our doing a certain amount of labor, or giving a certain amount of contribution, or bearing a certain weight of sorrow and affliction, that is to regulate our action, or our suffering; but it is the worth of the soul, the bliss of heaven, the pains of hell, the example of God, angels and good men, that are to be always before us. Such are the themes of thought, the expanding, ennobling, and invigorating realities, which are to move before us. And, with these in view, God allows us to judge and determine how great shall be the amount that we shall consecrate to this noble, angelic, god-like enterprise. The purpose and the act are to be our own in the sight of God, with the glory and joy that are set before us. Such is the divine method.---Rev. Dr. Yale.

From the Charleston Observer.
LETTER VI.

PSALMODY...DIVINE AUTHORITY FOR THE EXCLUSIVE USE OF DAVID'S PSALMS IN THE WORSHIP OF GOD UNDER THE NEW TESTAMENT DISPENSATION.

My Christian Friends.---In my last letter I closed the argument for the exclusive use of David's Psalms under the Old Testament dispensation, and proved upon Mr C's own principles, as well as by various other arguments, that the Psalms of David were used exclusive

ter, on this letter, on the argument for the exclusive use of these Psalms under the Gospel dispensation. Before proceeding, however, with the discussion, it may be proper to take a note of what my brother has said touching the use of instrumental music under the old economy.

*He remarks, (No. 3.) “This Divine appointment (2 Chron. 29: 25,) has never been abrogated," and he asks how can we cast stones at our less guilty brethren, if we live in open violation of this Divine appointment? As this matter is not necessarily connected with the point in dispute, I will not discuss it at present, but will give two or three quotations from the "Organ Cause," to show that the "appointment" relative to the use of instrumental music has been abrogated, and that consequently, in refusing to employ musical instruments in worship, we are not more "guilty" than those who refuse to use David's Psalms, the appointment respecting which, we hope to shew, has not been annulled. The Glasgow Presbytery of Scotland, in which the subject of Instrumental Music in Divine worship was fully investigated in 1808, concludes that "circumcision, sacrifice, instrumental music, and the Temple---the whole of these institutions must stand or fall together." Organ Cause, page 92. Again, "it seems to be acknowledged by all descriptions of Christians, that among the Hebrews, instrumental music, in the public worship of God, was essentially connected with sacrifice." page 93. Again, "instrumental music belonged to the Temple service, and was never employed in the Synagogue." page 98. If the above opinions are correct, (and Mr C. may prove them false if he can, at his leisure,)---if instrumental music was essentially connected with sacrifice, then it follows that when the law of sacrifice was annulled at the death of Christ, the Divine appointment respecting musical instruments in worship was likewise abrogated. Our Christian friends then who reject entirely the use of David's Psalms, or those who use only a portion of them badly imitated, are not "less guilty" in this matter, than we are, touching the use of musical instruments in worship. I may therefore proceed to "cast stones". ---a thankless office, but not without its benefits.

Let me here observe that my friend has fallen into the habit of saying that such and such a thing is so, "as we have seen," leaving the careless and inattentive reader to suppose that he had previously and indubitably established the position to which he refers with so much confidence, when such is not the case. For example, near the commencement of No. 5, he says that the Psalms of David were used by

the Apostles in their attendance upon the Synagogue service; and very soon after, in the same number, he observes, "we cannot imagine how an occasional attendance upon the Synagogue service, in which the Psalms of David were used, but not exclusively, as has been seen, could prove," &c. Now where had it been seen or shewn that the Psalms of David were not used exclusively in the Synagogue service? Certainly not in any thing that Mr C. had previously advanced, and I query if it would not puzzle him to see it or shew it any where else. In Robinson's Calmet, Prid. Connections, God wyn's Moses and Aaron, and in the ¡Comprehensive Commentary, vol. 6 page 146 in all of which there is a particular account given of the services of the Synagogue, singing Psalms of any kind is not given as a part of these services, much less is it said that David's Psalms were not used exclusively. I do not say that singing praise was no part of the Synagogue service, but sure I am that Mr C. has neither seen nor shewn in this discussion that David's Collection was not used exclusively in that service.

- Again, with reference to the hymn Christ sung on the Mount, or previous to his departure for the Mount of Olives, Mr C. (No. 5.) after a process of very inconclusive reasoning, comes to this strong conclusion---"beyond all doubt, therefore, as we think, Christ bid his dis ciples to sing some hymn---some new song---appropriate to this first beginning of the Gospel economy." And he informs us that "such a hymn has been preserved among the Apocryphal writings and attributed to this occasion." Well, it may be so, but is his "as we think," and his "Apocryphal hymn," proof that Christ d did not sing one of David's Psalms, while he is said to have "sung an hymn?"--To be sure they are; for a little farther on in the same number, (No 5) he says, "the Church of God, as we have seen, never was confined exclusively to the Psalms of David in the praise of God;" and of the same connection, and under the same "as we have seen," he informs us that it was repeatedly foretold that the New Testament Church should employ new songs in God's worship---and that "Christ, in the very opening of this new dispensation, gave to his disciples an illus tration of the fulfilment of these prophecies," It is such proof and such reasoning that helps him to the conclusion that what I had said respecting this "hymn," sung by Christ and his disciples, "is beyond controversy wrong!"

He demands of us "positive proof," and "proof as strong as holy writ," for the exclusive use of David's Psalms under the New dispensation; and when we had furnished an indubitable example" of