with virus taken from the sores of those who were afflicted with the plague in the most malignant degree. Each of the men received the inoculation in twelve different parts of the body, where the plague usually appears. Oil of olives was used externally and internally. Some slight attacks were experienced, and small eruptions were visible, but in a few days the subjects of this experiment were restored to perfect health.

It is said that the government of China is alarmed at the discovery that secret societies exist in the empire, and that in the province of Canton only,

150 persons expire, every month, under the hand of the executioner.

Letters from South America state, that Artigas, assisted by Carrera the former director of Chili, has cut off the communication between Buenos Ayres, and Peru and Chili; and that he is marching against Buenos Ayres at the head of 3000 men.

The provinces of New Grenada are in possession of the patriots. Letters of late date state, that both Bolivar and Arismendi, the Vice President of Venezuela, are now engaged in an expedition against Caraccas.

Richard S. Storrs.

RICHARD S. STORRS was the eldest son of the Rev. John Storrs, of Southhold, on Long-Island. He was born in Mansfield, Conn, in the year 1763, some time previous to the settlement of his father upon Long-Island. At a very early age, he was adopted into the family of the Rev. Richard Salter, D. D. Pastor of the church in Mansfield, who treated him, in all respects, as his own son. Under his tuition he was prepared for his collegiate course, and was entered in Yale College 1779. He passed through the regular course of studies prescribed in that institution, and sustained a reputable standing in his class, and was highly esteemed by the officers and students, for his assiduity in study, and for the sobriety of his conduct. His worthy patron generously defrayed all his expenses while at college. Mr. Storrs, from a child, manifested a tenderness of conscience, and a seriousness of character, which excited a hope in the breast of his venerable friend, who had adopted him into his family, that he would, one day, occupy a conspicuous place in the church of God. During his residence at college, Mr. Storrs became the subject of very deep and pungent convictions. He felt himself to be a ruined and helpless sinner, expos ed to the wrath of an offended God. The period of depression and darkness through which he passed at this time, was long. He was well instructed in the truths of the gospel, and had a correct speculative knowledge of them; but he had never before had any just ideas of the doctrine of human depravity. But the knowledge which he acquired, at this time, of this inportant doctrine, was of great service to him through the whole period of his ministry, and enabled him to preach with a greater degree of fervency on this subject, than those do, whose convictions are less

Storrs became tranquil, and he felt an ardent love for heavenly things. From this moment he resolved to devote himself to the work of the ministry, and when he had completed his collegiate course, he retired to the family of his beloved patron at Mansfield, and under his direction applied himself to the study of theology. Having gone through with a regular course of theological studies, he was licensed to preach the gospel, and was highly approved of as a preacher by all the churches where he occasionally laboured. The church of Long-Meadow, having become vacant by the death of the Rev Stephen Williams, D. D. who had laboured with them 66 years, applied to Mr. Storrs to preach for them as a candidate for settlement. His preaching was very acceptable to the church and people, and after a suitable period of probation, he was unanimously invited to become their pastor. He was ordained over them December 7, 1785, and continued to discharge the duties of his office without interruption, until the event previous to his death. For a number of the last years of his life he was afflicted with a complication of distressing bodily complaints, which would, undoubtedly, have induced many to retire from the work of the ministry. But he continued to perform the duties of his office, with a faithfulness and punctuality, scarcely exceeded by those who enjoy the greatest health. He loved the work of a minister, and therefore could not be reconciled to the thought of leaving it. His attachment to the interests of the Redeemer's kingdom, enabled him to triumph, in a great degree, over his bodily infirmities But few, even of his most intimate friends, were aware of the greatness of his sufferings, for several of the last years of his life.

As a preacher, Mr. Storrs sustained a very high character. From his first en

trance upon the work of the ministry, he was afflicted with a nervous head ache, which prevented that close and unremitting application to study, which seems necessary to form a theologian of the first class but be certainly possessed a clear and distinct knowledge of the system of divine truth; which he acquired by the study of the scriptures, with the assistance of approved writers, both ancient and modern.

Those who love the humbling doctrines of the cross, doctrines which exalt the character of God, and abase the sinner be fore his throne, doctrines which detect the pride of the carnal heart, and compel the awakened sinner to seek refuge in the right eousness of Christ, which divide asunder the soul and spirit, and discern the thoughts and intents of the heart, always listened with delight to the discourses of Mr. Storrs. On every subject, connected with the plan of Redeeming grace, whether immediately or more remotely, there was a ferven cy, and sometimes a redundancy of expression, which elevated the mind of the devout hearer above the notice of those rules which critics have established, and which were slightly violated through the ardor of his mind.

He was far from adopting " that lax generality of representation, which leaves the hearer nothing to apply." On the contrary, his discourses were very discriminating. The "sword of the spirit" was applied to the conscience of the sinner in a manner which made him tremble in view of his future account, while he was compelled to acknowledge the faithfulness and kill of the hand which wielded it. It was scarcely possible for men to feel indifferent under his preaching The solemn and weighty truths with which his discourses were filled, with the urgent and affectionate manner in which he pressed them upon the consideration of his audience, always secured their attention, if not their approbation.

Mr. Storrs excelled most men in prayer. For the manner in which he performed this important and delightful part of public worship, his praise is in all the churches. He was eminently "a son of consola tion." There were no peculiarities of circumstances which he could not express, before the throne of grace in the happiest manner. With the bereaved and the afflicted, he was well qualified to sympathize. He could "lift up the hands that hang down," and wipe the tear from the eye of the sorrowful. In the chamber of the sick and dying, he never forgot the responsibility of a minister of Christ, while he manifested the tenderness of a friend. To such as were "weary and heavy laden," under a sense of sin, he was peculiarly serviceable.

To the youth of his congregation he was peculiarly dear, especially to such as were

pious. They looked up to him as to a father, and approached him with the confidence of children. Being naturally of a cheerful and affable temper, when in the enjoyment of health, he was a pleasant companion for the young. In his intercourse among his people, he always preserved the dignity of his station, while he encouraged a great degree of familiarity.

Mr. Storrs was given to hospitality.This important duty of a bishop, he considered himself under solemn obligations to perform, aside from the pleasure which he hoped to derive from the society of his brethren; and during the whole period of his ministry, his house was always open for the entertainment of strangers. He lived in the greatest harmony with his people. He was calculated to command their respect, by the dignity and sobriety of his deportment; to win their affections by the urbanity and gentleness of his manners; and to secure their confidence, by his integrity and firmness. His fondness for retirement, and his "often infirmities," prevented him from extending the circle of his acquaintance very far, so that the knowledge of his character is more circumscribed than it should be. His diffidence of his own abilities was such, that he often refused to appear before the public on occasions when he would undoubtedly have acquitted himself with honor. He was once appointed by the Legislature of Massachusetts, to preach the election sermon at Boston, at a time, when political feeling had reached its zenith, and when men of distinguished talents were sought for on this occasion. But that modesty, and love of retirement, which were conspicuons traits in his character, induced him to decline. In his own sphere "he was a burning and shining light," and he was not ambitious to be know beyond it.

While this is said of the virtues and talents of Mr. Storrs, it is not implied that he was perfect. He partook of the imperfections and infirmities which are common to good men. But he was certainly as free from them as most men. He will long be remembered with affection by all those who knew his excellencies; and his brethren in the ministry, who have witnessed his talents, and who reflect on the unfeigned piety which adorned his life, will be ready to exclaim, with Elisha, when he beheld the ascending prophet, "The churiots of Israel, and the horsemen thereof.'

The last sickness of Mr. Storrs was very

short. He had been affected with a slight cold, for some days previous to the violent attack which put a period to his life, but had in some measure recovered from it. On the Sabbath before his death, he felt so well, in the morning, that he thought of attending public worship, though he did not think of preaching. His family, however, dissuaded him from attending. On the Tuesday following he was attacked

with a slight fever, accompanied with an affection of the lungs, which rendered respiration difficult. No apprehensions, however, were entertained, that he would not recover, until Friday or Saturday, when it appeared evident to his friends, that his frame was giving way to his disorder, and that they must soon bid him farewell. He seemed much inclined to sleep, and was for the most part stupid. At times he roused up, and conversed with bis friends, with his usual animation. On Saturday he was visited by one of his ministerial friends, who conversed with him, particularly on the state of his soul. He was asked if he could not say, with the apostle, "I know whom I have believed"? He replied, I think I can, but I feel myself to be a poor, unworthy sinner,and need mercy: do pray for me. Prayer was offered up, and he lay in a quiet state, occasionally raising his hand, and letting it fall on the bed, as indicative of his attention; and at the close, he repeated the Amen. Some observations were then made on that system of doctrine which he had preached, and he was asked if he did not believe that he had preached "the truth as it is in Jesus." His countenance seemed to brighten at this question, and he replied, "I do : I have no doubts on that subject: I have no doubts at all." Being asked if he was willing to die, he answered, "I am willing when God's time comes.' He said but little during the day; the difficulty of breathing continued to increase during the night; so that in the morning he could scarcely articulate. He seemed to be fully sensible of his approaching dissolution, and said to his wife: "I shall soon be with my Saviour." This was the last sentence which he uttered distinctly. He would often cast a serene look upon his family, as they stood weeping around his bed, seeming to say to them: "weep not for me.' His lips were frequently seen to move, and such broken sentences as: "Lord Jesus, Divine Saviour," &c. were heard. His breathing became more and more difficult, until he fell asleep in Jesus, about 5 o'clk. on the Sabbath day, October 3, 1819, aged 56 years. Thus did this eminent servant of Christ rest from his labours on earth, and "enter into the joy of his Lord," after having faithfully served God in the work of the ministry thirty-four years. He left a wife and eight children to mourn his loss. He was twice married. His first wife was daughter of the Rev. Noah Williston, of West-Haven, (Conn.) a woman eminent for her piety and virtues. Some sketches

of her character may be seen in the Connecticut Evangelical Magazine. By this connection there are five children now living. One of them is settled in the minis try, in Braintree, (Mass.) and another is in the Senior class, in the Theological seminary at Andover. His second wife was daughter of Mr. Samuel Williams, of Longmeadow, who was the son of Rev. Stephen Williams, D. D. of that place. The departure of a faithful minister, in the midst of his usefulness, is an event which casts a temporary shade over the churches within bis sphere; and is a subject of deep regret to those who love the prosperity of Zion. Within a short period, God has called from the scene of their labours, several eminent ministers, in the height of their usefulness. These sad events seem to say to those who remain: "be ye also ready: work while the day lasts, for the might cometh wherein no man can work."

DEATHS.

A.

DIED at Savannah on the 29th ult. the Rev. Henry Kollock, D. D.—His death was occasioned by a paralytic stroke.-Oct. 21st at Shoalcreek, Illnois, the Rev. David Tenny, a missionary in the employment of the Young Men's Missionary Society of NewYork, in the 34th year of his age, and the 2d of his ministry. The Directors of the Society in whose service he was engaged, have adopted a resolution expressive of their respect for the deceased, and have determined te erect at the expense of the society, a plain monument, with a suitable inscription at his grave. Nov. 29th. at Salem Mass. the Rev. William Bentley, D. D. aged 55. Dec. 29th, in Woodstock, Jedediah Morse, Esq. aged 94.

'For

near half a century he filled with the strictest integrity and with ability, the several offices of Representative, Justice of the Peace, Town Clerk, &c.For forty years (unless absent from home) he attended religious worship every Sabbath.' At Montreal, Rev. Aurora Seagar, aged 24, a Methodist Missionary. At Bartlett, N. H. Hon. Silas Meserve, Judge of the Court of Common Pleas in the county of Coos.

It is reported that Tamaahmaah, King of the Sandwich Islands, died about seven months since.

L. R. and Presbyter, will be inserted.

fectly holy at any particular moment, seem to lay no small stress on a metaphysical argument. They say it must be so from the nature of the soul. I will therefore take my first argument from the same source; and say, that, so far as I can analyze the powers of the soul, it may be the subject of both sin and holiness at the same time. Take an instance. It is our duty to love God with all the power of affection we possess. Now I see nothing in the nature of the soul to persuade me that I cannot love God in some degree, while my affections are below the intensity of which they are capable. We know that we can love our fellow men with very different degrees of emotion. We can love a particular person much more ardently at one time than we do at another. What reason can be assigned why the same is not possible in our feelings towards God? We cannot, indeed, both love God and hate him at the same time; but that the intensity of our affections toward him admits of an unlimited gradation, seems perfectly accordant with all we can gather from analogy respecting the nature of the soul.

But it has been contended, that we cannot properly speak of sins of omission; that sin is positive, not negative; an actual transgression, not an omission of the precept of God's law. Those who hold this language, and prefer to speak of all sin as actual transgression, may suppose that it affects the present question; but, with deference, I would ask, if this be any thing more than a discussion as to the propriety of the language to be used? There can be no doubt of our sin, when we fail to love God with all our heart. It alters not the thing, whether we call it omission or commission. It is a breach of the divine command. It is a failure in duty. The guilt is unquestionable.

But however clear this point may seem as to one of the respects in which we are viewing this subject, perhaps it may appear doubtful in the other. Although it may seem ra

tional to suppose the soul capable of an imperfect exercise of holiness, yet it may strike the mind as an absurdity that, at the same instant, it should be in the positive exercise of both sin and holiness. Confident of the correctness of his theory of the human' mind, some one may declare it impossible that these exercises should co-exist. They found their theory on the postulatum, that we can think of but one thing at once. The decision must turn on the correctness of this assumption. Let us then test its correctness by experience. Let any one scrutinize the operations of his own mind, and see if he does not find the highest possible evidence that he can think of more than one thing at a time-that of consciousness. To me the experiment is satisfactory. It is to no purpose to reply that the thoughts fly back and forth very rapidly from one object to another; so rapidly that we are not sensible of the transition; for if our consciousness cannot detect the transition, what ground have we even to conjecture that it takes place? True, our thoughts pass with great rapidity from one object to another; but how does this prove that they cannot be fixed on more than one thing at once? I can rapidly pass my hand over a number of points in a plain surface; but this does not prove that I cannot place it on more than one at a time. I can rapidly glance my eye over a landscape; but this does not prove the impossibility of fixing it at once on several things; and the science of optics demonstrates that the whole field of vision is painted on the retina, and may be the simultaneous object of inspection.

It is also said, that when we are attending to several things, we cannot have so clear a view of any one object of thought, as when we fix on that solely. But this, instead of refuting, goes to prove that our thoughts are dispersed on different objects; for if the whole mind were centered on one, the perception would be perspicuous, however transient.