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and woman, where whiskey had been previously carried, and there they persuaded her to drink with them. In this drunken frolic the woman fell upon her and wounded her nose, which being the greatest disgrace, in her estimation, she could possibly suffer, for a long time her friends had to watch her to prevent her destroying her life. Once she tried to hang herself. At another time she threw herself into the lake, but an Indian caught her by the hair and drew her again into the canoe. After this she began to think that the unknown Indian, who as she supposed had the care of her life, was unwilling that she should kill herself, and she gave up all further attempts to effect it. Having but one child left, she remained sometimes on the island of Mackinaw, and sometimes on the main land, with no fixed object but to get whiskey by every possible means.

"I first became acquainted with her about five years ago. Soon after our family was open to receive children, I one day met her boy, and on ascertaining who he was, I went with an interpreter to the lodge of the mother. A wretchedly destitute and miserable scene we witnessed. At that time no persuasion could induce her to let me have her son. But going the second time, and the boy himself being willing, she at length reluctantly gave her consent. The following spring, more out of pity than for our convenience, I employed her, first in the kitchen, and afterward at the sugar camp, on condition that she would drink no whiskey and conduct herself properly. By much counsel and care she did so much better than my fears, that I finally told her, that, provided she would be steady and do such work as she was able, she might have a home with us. From that time, I believe, she was never intoxicated more than three or four times.

At

"About three years since her serious attention to religion commenced, but for some time was very fluctuating. While under the sound of instruction she would be affected, sometimes to tears. For several years, during the hours of the Sunday-school, we have had a separate school for Indian women and others, for the purpose of reading and explaining the Scriptures, and distributing tracts. these meetings Eliza was often affected; though afterwards, as she says, she would throw the subject off and become in a measure indifferent. Again, impressed with the idea that there could be no mercy for such a creature as she was, and the thought of her religious state making her unhappy, she would avoid being present at the meetings, or family worship. Yet she says she often felt so strong a desire to hear the sound of prayer and singing, that she has gone to the door and remained there as long as she thought she could without being discovered--some

times till nearly frozen. During most of that winter she felt such uneasiness of mind, that, not daring herself to look to God for mercy, because she was such a sinner, she felt it a relief to overhear the worship of others; as if God might possibly hear their prayers, though she was unworthy to be present.

"During the spring, while at the sugar camp, she was greatly distressed. When gathering sap, she often had thoughts like these:- - Here I am going the same round daily from tree to tree, and can find no relief; I must always carry this wicked heart, and when 1 die be miserable for ever. A pious Indian woman who had charge of the sugar camp, used to converse with her; and after praying, would perhaps ask her if she did not feel the importance of joining in heart with her. She said she did: and though there was to her mind no prospect of ever being better, yet she would, as she says, forget herself, and feel strong desires for mercy. After her return, she thought that every one must look upon her condition as hopeless; and as before, she often staid away from Divine worship because she thought it unfit for her to be there. Most of the following summer she spent at the farm, where at times she seemed to awake to an affecting view of her religious state, and with such feelings that she would go off from the house and pray, and weep much alone: but for the most part she indulged in despair without relief.

"The next autumn we had unusual sickness in the family, and Eliza, and her son Joseph, were left at the farm alone for two or three weeks. They also were both taken ill; and probably suffered somewhat for want of nursing, before we were aware of it and could bring them home. In reference to this time she says, that she thought with herself, that she had found no relief to her mind in our way, meaning that of Christians, and that she would again try her old way of medicine songs; and that she spent the greater part of several nights in songs and her former Indian mummery. After she was brought home she discontinued this; but she thinks she nearly lost all anxiety about her soul, and seemed to have no feeling further than to take care of her son. He spoke to her much; but she said she was like one who had lost her senses, and nothing seemed to move her feelings. A few days before Joseph's death, he had a long conversation with her; told her that he should die soon, and that he wanted her to promise him never to drink any more whiskey, to remain with the mission family, listen to their instructions, and pray every day to God: then, when she died, she would go to God with him. At first she told him that if he died she would die too. But Joseph said that was wrong; for that God only had a right to have her die when he saw fit.

At length she promised him that

she would remember and do as he had requested.

During the whole scene attending Joseph's death and funeral, her behaviour was singularly calm and solemn: so much so, that it was noticed by all. When she perceived that his spirit was really gone, the tears rolled down her face, and she exclaimed, in Indian, My son! my son!' but further than this, not a complaint or groan was heard to escape her lips.

"After the funeral I sat down with her, and had a long conversation. Among other things, I asked her why it was that she appeared as she had now done; and whether it had been so at the death of her other children. She said, no : for that she had, as is common among the Indians, wailed and mangled her body in her affliction. I have no such feelings nowGod is good, and I feel that what he has done must be right.' Although she expressed no consciousness of the love of God in her soul, yet she furnished evidence that her feelings were under the sanctifyNor ing influence of the Holy Spirit. was it long before, through the mercy of her heavenly Father, she began to experience peace and joy in believing. Her soul was also so filled with love to all the members of the family, that she says she felt that her own children had never been At times her so near her heart as they. mind would recur to the scene of her son's death; but, to use her own expres sions literally interpreted, 'I felt as if I was in a narrow happy way; and if a thought came to me about Joseph, it seemed like being drawn out of this way, and I longed to get back immediately. With these feelings toward God and Christians, she now became very anxious for the souls of her own people: Oh if they could only see as I do, how happy they would be !'

"Whenasked about the state of her mind afterwards, she said, 'I have always been happy in God since then (since her conversion). The more I have had a view of the love of God in Christ, and the longer I have lived, the more I have desired to love him, and to love him more and more, and to be more and more like him in my soul. I do not know that I have since ever had any sorrow of soul so great as I have had for those who are ignorant of God. Sometimes when going into church, or while there, it has made me weep to think of those who do not love God. There has never been one day since I found peace to my soul, when I did not feel that God was with me.'

The reason

which she assigns for this mercy is, that God will soon take her out of the world, and that he is pleased to be thus preparing her for his presence. "Every Sabbath,' she says, I have felt that this leaves me one Sabbath less to be in this world, and brings me one Sabbath nearer the time when I shall be with Christ.'

verse.

"On being particularly questioned, she related three instances when for a time her mind was troubled. A year ago she was reduced quite low, and one evening word was brought us that she was dying. On going to her room she was found to be very languid; but after some time she revived, so as to be able to conShe was questioned relative to her views and feelings; to which she gave answers expressive of joy in the prospect of being soon with God. She answered one of the sisters to this effect, I long to be gone: I want to have the time come.' Afterwards she felt that she had expressed impatience, and it grieved her exceedingly; so that she had several seasons of weeping between that and the following Sunday morning.

"Another time to which she referred, she had gone to bed, and, as she supposes, had not slept long when she awoke and felt a desire to pray. She arose and knelt down, but in a few moments she fell asleep. This occurred again; but awaking the second time, she feared that her love to God was decaying. With fears and a burdened heart she set about prayer in earnest; nor did she leave it till her tears of sorrow were turned into tears of joy.

"The other instance was on an occasion when the children had made some remarks to her, from which she thought the family considered her burdensome, and wished her

away.

This made her feel unhappy for a few hours; but before night she obtained that relief in prayer which restored peace to her soul.

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1 afterwards put several questions to her: You have said that before you found peace in Christ, you for a long time— for many months-felt yourself miserably wretched, and that you often prayed: was it for the merits of these prayers that God gave you peace? No: it was because of Christ's pity to my soul; because he died for poor sinners; and it was of God's mercy that missionaries were sent to teach me.'-- you mean that you never had any fears that you were deceived? have always felt sure that God has had mercy on my soul; and the more I have thought on my old wicked life, the more it has drawn me nearer to God: it has made me feel more humble in myself, and a strong desire to live only for him.'But should God take away his Spirit from your heart and leave you to yourself, what do you think would become of you? I should be good for nothing.' İlave you any fears that God will ever take away his Spirit from your soul? 'No.'

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Why? From what I have heard of his word, he has promised to keep those that trust in him; and I believe he is faithful to his word.'-There have been several times when in your sickness you have been very low, and have had reason to think you would live but a few hours or days; have you at none of these times been

unwilling or afraid to die? 'No.'-Have you always felt, if it were God's will, that it would be a privilege to die, and you would be glad to have the hour come? 'Yes; I have. This fall, when I was very sick for two days and nights, and felt that God only could make me better or take me away, I thought, if it were his will, how glad I should be to be sure that I was dying, that I might be with God.' A year ago last spring you were baptized and received into the church; can you tell me any thing of your feelings at that time about the ordinances? After I understood their design, that Christ had commanded them, and why he had done it, I had a very strong desire to be baptized and to receive the sacrament; nor is there any thing in this world that I have felt to be so great a privilege. When I was baptized and promised solemnly to be for God, I really felt in my heart every word, and that I was now all the Lord's, and no more for myself or for any other. I was happier than I can express, in the privilege of being there with the love of God in my heart; and when receiving the bread and wine, I felt that I could not be thankful enough to God for bringing me to his table once. I thought I should come there no more; but that the next time I should be at God's table in heaven.'-You see that it has not been as you thought. You have communed several times have those always been precious seasons to your soul? Yes, every one of them.'-Have they been as precious as the first one? ‹ Yes, as I have heard more of the Saviour, and have learnt more of his love from the Bible, I have felt each time, if possible, more and more

near and happy in him.'-What good do you think that baptism or the Lord's Supper could do you, without a heart to love the Saviour? None. There would be no joy to my soul in them.'-Could you have this joy and peace of which you have told me, if you did not as far as you know strive to serve God in all things? 'No; I could not. Though unable to do any thing with my hands to help the family and to labour for God, it is my sincere desire daily to have my heart much in prayer for them, and for the salvation of their souls; and because God lets me live, I believe he wishes me to be devoted in spirit to this.'-Do you think you love God and souls as much as you ought? No I try to love, but do not feel so much as I ought.'-When do you expect to have perfect love to God and souls? At first she answered, Never;' thinking that I meant while in the body. Afterwards she said, 'When I get to heaven.' "I have written the above partly as taken from the woman through an interpreter, and partly as having fallen under my own observation. I have scrupulously avoided any thing like a more favourable colouring than facts would justify. In respect to uninterrupted peace and spirituality of mind, the case of this woman is unlike any other which I ever knew. She is indeed a privileged child of God ripening fast for glory: sick or well, in pain or at ease, she always meets us with a placid, and most commonly with a smiling, countenance. She is afflicted with consumptive complaints, has expectorated blood continually, and we have expected that before this she would have been at rest."

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VIEW OF PUBLIC AFFAIRS.

A TREATY of peace has been concluded between Russia and Turkey, on terms dictated by the former, and not a little humiliating to the latter. Turkey is to pay a large pecuniary indemnification; the free navigation of the Bosphorus and Dardanelles is mutually guaranteed to all nations at peace with the contracting powers; Russian subjects are to be permitted to reside and traffic whereever they please in the Ottoman empire, under the exclusive jurisdiction and police of their own consuls; Turkey agrees to make an arrangement with England, France, and Russia, respecting the Greeks; and Russia is to occupy the Turkish territory till the indemnity has been discharged. The opinion of our own government respecting these stipulations has not transpired; but there is nothing in them which calls for our hostile interference; and no

modern statesman, we presume, would think it necessary to go to war in defence of the once-favourite theory of "the balance of power," unless in case of actual aggression. Whatever may be the course of justice or policy between Turkey and Russia, or the immediate commercial or political interests of these nations, we cannot but regard the weakening of the Ottoman sway in Europe as a public blessing; and we would trust, that the way will, before long, be open for the influx of European civilization, and the blessings of Christianity, into that bigoted and barbarous Mohammedan empire. It is an unprecedented circumstance, and one for which we feel truly thankful to God, that amidst all the recent confusions of Turkey, and the exasperation of the people against the Russians, the persons and property of Christians resident in Turkey, have been

free from molestation. This of itself, however accounted for, indicates an adproach to new habits, which may lead to the most important results.

We have no important domestic intelligence to announce. The trade of the manufacturing districts seems to be improving; but much distress still continues among the workmen, who, in many instances, are tumultuously combining to keep up the rate of their wages. The riots and bloodshed which have occasionally taken place, are often attributed to the repeal of the laws against combination; but they are rather the result of former habits antecedent to that repeal. The workmen were formerly goaded to combine illegally in their own defence, their masters being protected by law; their notions respecting the rights of property

being wholly sophisticated by injudicious legal interference, as well as by the poor laws, which give the poor man the power of dipping his hand into his neighbour's purse, not as a matter of Christian charity, but of legal right. The matter of combinations will soon balance itself, if left alone, only affording protection to the industrious workman, and preventing his being ill-treated by his conspiring brethren.

A remarkable correspondence has commenced between Lord Mount Cashel and the Bishop of Ferns, in consequence of the extraordinary meeting lately held on the state of our National Church Establishment. We have not been indifferent to this momentous subject; but it is matter too high for a sentence or paragraph, and we shall have ample occasion for returning to it.

ANSWERS TO CORRESPONDENTS.

A COUNTRY CLERGYMAN; T. H. K.; VIATOR HELVETICUS; H. W.; B. B.; H. G. L. G.; A, MOTHER; H. B.; J. H. R. ; A. R. Y. ; GERMANY; THEOGNIS; M. P.; T. B.; are under consideration.

;

We regret that "AN OLD FELLOW-COLLEGIAN of Mr. Butt's" should have been pained at any remarks in our Article on the newly-discovered Apocryphal Book of Enoch; but it appeared to us that Mr. Butt's opinion respecting the inspiration of that palpable forgery, was not only unfounded but dangerous, and we are not aware that we have transgressed the limits of fair and charitable criticism in our remarks upon the subject: we have certainly said nothing more strong than what the "Fellow-Collegian" himself states, that " Mr. Butt is often run away with by his imagination," which "interferes with the exercise of cool judgment," and gives birth to fanciful and injudicious opinions and interpretations." If our correspondent will shew where our argument respecting the Apocryphal nature of the Book of Enoch is unsound, we will weigh his remarks with care, and report to him the result of our re-examination.

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We cannot see why Scorus should be so angry with our correspondent X. Y. (p. 495) for saying that Sir Walter Scott uttered falsehoods, when by his own confession he did utter falsehoods. This declaration Scotus terms "unpardonable sacrilege (is then the author of Waverley a god?) against the "colossus of literature," who has not only done so much honour to Scotland, but gained for himself “ trious immorality;" having written, says Scotus, "no line which dying he would wish to blot "what? not his travesties of Scripture, and his caricatures of true piety in the person of some faithful servant of Christ, of whom, notwithstanding all the cant put into his lips, and the wrong deeds invented as his actions, "the world was not worthy.' But it was only on the subject of truth that X. Y. touched; and does Scotus, by the "disgust "he expresses at the true charge uttered against his illustrious fellow-countryman, wish to verify Dr. Johnson's illiberal remark," that a Scotchman must be a sturdy moralist indeed who does not love Scotland better than the truth?

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Why will Mr. Bugg force us to reply further to his communications than by the general inclusion of his initials, which he recognized in several of our Numbers, in our Answers to Correspondents? The reason we did not prolong the discussion on Geology was, that we thought the arguments of our correspondents on both sides were fairly before our readers; besides which, Mr. Bugg's remarks had deviated from simple argument into criminations, which we saw no benefit in admitting into our pages. Our correspondents, in first alluding to his book, were entirely on the defensive; they stated that they had no intention of advocating any system of geology; their only wish being to shield such writers as Mr. Faber, Dr. Buckland, and Bishop Bird Sumner, from the grievous charges urged against them by Mr, Bugg, as perverters of Scripture, and abettors of infidelity. Mr. Bugg's replies have appeared at great length in our pages; and if our readers wish for his arguments in still fuller detail, they may find them in his work, entitled " Scriptural Geology." Our respected correspondent complains, in his letter before us, that the Quarterly Reviewers have charged him with "incompetence" and "ignorance;" whereas his work, he says, "is a work which all the learned, wise, and scientific men of the age cannot answer, containing a scheme consistent in all its parts, philosophical in all

:

its operations, &c. &c." all the other geological theories being “absurd, inconsistent, unphilosophical, and impracticable ;" and he considers, that as Christian observers, we ought to entertain the same estimate of his volumes. But the Quarterly Reviewers are not alone; for all the scientific journals hold the same language, plainly stating, that the reason they do not answer Mr. Bugg's book, is, that there is nothing in it to answer; nothing really tangible and solid. If we had reviewed it, we could only have said in brief, that the modern geologists may be, and probably are, wrong -that the science is but in its infancy; but that Mr. Bugg's book is more unsatis.. factory still and if we have not said this before, and only say it now, when Mr. Bugg obliges us to express our opinion, it was because we perceived in the writer a man anxious to support the truth of Divine revelation, and deserving that honour for his motives which we could conscientiously give to his scientific speculations. We do not often quote the Christian Remembrancer as our authority; but we should be at a loss to exhibit a more correct view of the work in question, than the following which appeared in the last Number of that periodical :-"It must not be imagined that because geology improperly pursued, or hastily taken up, has given occasion to sceptical notions, that consequently every geologist is necessarily a sceptic; but this appears to have been the idea of Mr. Bugg, who in his Scriptural Geology has laid about him, right and left, as if he were the avenger of Scripture, and cared not what he said about geologists, so that he vindicated the sacred writings from what he imagines to be affronts offered to them. Perfectly misunderstanding the value, as well as the errors of geology, he has confounded right with wrong, and wrong with right, and has increased the confusion which he doubtless intended to clear up. His labours, therefore, though praiseworthy in purpose, are useless in execution. Had he written less obstinately, he would have written more effectively."

SUPPLEMENT TO RELIGIOUS INTELLIGENCE.

BRITISH AND FOREIGN BIBLE SOCIETY.

In addition to various interesting details of village and other local Bible-Society proceedings in our own country, we find an affecting account of the sufferings and constancy of the converted Jews in Turkey. We rejoice to learn that there are thirteen Jewish Christians in Cæsarea, who are likely to announce the Gospel, and kindle a zeal for the conversion of the Jews in distant parts, and in the endeared scenes of some of the early Apostolical labours.

ANTI-SLAVERY SOCIETY.

The Reporter details the speeches at the late Dublin and Cork Auti-Slavery meetings. It is a new feature in the history of Ireland to see such men as Mr. O'Connell, and Mr. Burnett, the well known zealous Presbyterian minister at Cork, meeting on the same platform, for the same object, and with mutual expressions of good will and co-operation in this work of humanity and Christian duty. We have before alluded to the circumstance, and exhorted our readers not to allow party-feelings, either in politics or religion, to interrupt their harmonious efforts in this common cause, which furnishes neutral ground for all who are not willing abettors of cruelty, injustice, and irreligion. The friends of the Anti-Slavery Society view this absence of party-spirit in Ireland, on a question where party has no concern, in so auspicious a light, that in a very interesting pamphlet just published by the society, entitled, “ The Death Warrant of Negro Slavery," they enumerate it as one among several causes which induce them to hope, that the extinction of slavery is very near at hand. Their other concurrent reasons will be found in that pamphlet, to which we shall probably again allude, having only space at present to recommend it to the perusal of our readers. The general sentiments of the Edinburgh and Westminster Reviews (of extracts from which the pamphlet chiefly consists), we need not say, are not to our taste; but on this question at least, they are right; and their arguments are as weighty as their talents are great, though we may not admire every weapon they may employ in defending even a good cause.

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But even the Quarterly Reviewers, as our readers have seen, have turned their backs upon their West-Indian clients.

LONDON HIBERNIAN SOCIETY.

Our readers will perceive, in reading the Society's paper appended to this Number, that great exertions are needed by the friends of the institution to promote its objects at the present moment. We refer to the paper for the details; and earnestly hope they will not plead in vain.

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