We must not pass unnoticed, his profound regard for, and constant attendance upon, the public worship of the sanctuary. The Rev. Mr. Massey, of whose parish Washington was an active vestryman, says: "I never knew so constant an attendant on church as Washington. And his behavior in the house of God was ever so deeply reverential, that it produced the happiest effect on my congregation, and greatly assisted me in my moralizing labors. No company ever withheld him from church. I have often been at Mt. Vernon on the Sabbath morning, when his breakfast table was filled with guests. But to him they furnished no pretext to neglect his God and losing the satisfaction of setting a good example. For, instead of staying at home, out of false complaisance to them, he used constantly to invite them to accompany him." Indeed such was his ardent attachment to the public worship of God, that during the war, when he could be possibly spared from camp, he would frequently ride ten or twelve miles to participate in the services of the sanctuary.

In his private communion with God, his example is no less illustrious. In the privacy of his closet, Washington implored that Almighty aid which was so signally vouchsafed in the achievment of the liberties of our country. It is stated by his private secretary, Mr. Lewis, that he "often found him accidentally in his library, in a kneeling posture, engaged in his devotions, with a Bible open before him." And during the time of his military service, it was his constant habit to retire for secret prayer. We have the testimony of several of his officers, "that on sudden and unexpected visits into his tent, he has more than once been found on his knees at his devotions." And not unlike his blessed Lord, often

"Cold mountains and the midnight air,
Witnessed the fervor of his prayer."

Most truly has it been said, that "the independence of our country was laid, not only in valor, patriotism, and wisdom, but in prayer.'

We have thus given a hasty, but we believe a truthful

sketch of the religious character of the father and defender of our republic. Should our picture seem to any to be overdrawn, this is our apology: it is the picture of WASHINGTON; of Washington, who, when he had served his country with a patriotism and rectitude of purpose unparalleled in the annals of history; of Washington, who, when he had completed his mission, and felt that the "silver cord of life was loosing, raised himself upon his bed of death, and cast a look of benignity and silent adieu on all around him, then composed his limbs, closed his eyes, and folding his arms upon his bosom, expiring, said: "FATHER OF MERCIES, TAKE ME TO THYSELF!" How truly has it been pronounced by the wisest and best men of every age, that "there never was a truly great man without religion." Men may be learned, and talented, and brave, but without religion, they are "wickedly wise, and madly brave." Napoleon was one of the bravest and most distinguished warriors the world ever beheld, and of brilliant and varied talents, but for want of genuine religion, and blinded by ambition, he mistook the true path to glory, and sought to perpetuate his fame and power by severing the indissoluble bond of heaven, and has left to the letter a verification of his own prediction: "Posterity will talk of Washington with reverence, as the founder of a great empire, when my name shall be lost in the vortex of revolutions."

Hamilton, who fought by the side of Washington and Lafayette, and stormed the British entrenchments, was brave, and talented, and accomplished, but preferring the praise of men to the praise of God, he had not the courage to say "No" to a challenge, not less infamous than barbarous. Arnold had won for himself a high military reputation, and had, on this account, committed to his trust, positions of the highest importance to the interests and safety of the contending colonies. But uninfluenced by the holy principles of religion, he sold for British gold, the cause he had so ably defended, and has loaded his name with the execrations of mankind. We repeat, then, the sentiment, that "there never was a truly great man without religion."

It is most emphatically "the one thing needful" for the full development of our powers, and the accomplishment of our true destiny. It is the source of all that is green and enduring the chart that traces, with unerring exactness, every path of duty, and he that followeth its dictates "shall not walk in darkness, but have the light of life." Let the religion of the Son of God abound, and sway the popular and national will, and we shall realize the beatitude of divine revelation: "Blessed is that people, whose God is the Lord." Upon this foundation our free institutions will stand firm, from age to age, until the Prince of life, and truth, and love, shall obtain a universal triumph, and reign King Supreme over all earth's dominions. In this our Washington trusted-in this he triumphed! By emulating his patriotism and exalted virtues, his favored countrymen, will rear to his name a more enduring memorial than a monument of marble.

- Carlisle, Pa.

A. H. K.

ART. IV.-A DISCOURSE BY DR. RAUCH: EVERY MAN IS THE LORD'S

IN LIFE.

"For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live, therefore, or die, we are the Lord's. (Rom. 14: 8.)

THE words, which I have just read, stand closely connected with those of the fourth and ninth verses of the same chapter. Paul, with whom every thing depended on faith, on our internal condition, and according to whom only those things which did not proceed from faith were sinful, warned his brethren in Rome, in view of their own errors and mistakes, against condemning their fellow Christians and judging of their personal guilt, saying by way of argument: "Who art thou, that judgest another

man's servant? to his own master he standeth or falleth." No believer is the master of another, but all are the servants of the Lord, and to Him the judgment is given so that we may fear to see one fall, whilst the Lord holds him up. Since it is the Lord's own care, and since His alone is the power to preserve IIis servants, it would be arrogant to intrude ourselves, where our aid is not needed. Again, Paul says: "For to this end, Christ both died, and arose, and revived, that he might be Lord both of the dead and living." Christ, according to the will of God, is the Lord of all that is created; He died and became a citizen of that world over which He must reign in order that His dominion may be absolute. It is, therefore, not only believers, who, being redeemed and saved through the death of Christ, willingly and joyfully acknowledge in Him their Lord and Master, but all nature and every living being in it, and all men, with or against their will, are the property of the Lord and will be judged by Him. Though Paul uses the words of the text particularly of the Christian, because he, having been purchased by the blood of Christ, is His who purchased him, and because he, being united to the Lord by faith and love, does not desire to be the servant of any one else, but seeks the centre of all his wishes and actions in Christ-I nevertheless feel myself justified in proving, from the former part of my text, that every man is the Lord's whilst he lives, and from the latter part, that every man is the Lord's when he dies.

I shall prove,

PART FIRST.

1.) That every man whilst he lives is the Lord's.

2.) That the believer is the Lord's during life, though in a sense entirely different from that of men in general.

I.

Every man whilst he lives is the Lord's, without acknowl edging it. It may be, that the sinner thinks that he is the master of his own life, but he only deceives himself. From the time of his birth till he dies, there is not one moment, not one breath, which he can call entirely his own. He

is called into life, not by his choice and will, but by Him who created all things; he entered this world under certain circumstances, in a certain century, in a certain nation, in a certain family, without having been consulted; he finds himself determined in his life by an education, which he cannot give himself, but for which he depends on those that surround him; by customs and manners; by the de gree of cultivation of his nation; by their religious views, their moral character, over none of which he can exercise the slightest control, whilst he is more or less determined in his whole existence by each of them. Even the country in which the Creator has cast his lot, and which by its climate, by its natural productions, by its scenery, by its situation, promotes or impedes our intellectual improvement, our comforts, our privileges as citizens-even the country, where he must live, is assigned to him by that power which reigns over our whole life, forms the chain of circumstances which influences our resolutions and actions and guides us, whilst we imagine ourselves entirely independent.

As man has not given himself his life, so he does not live by his own power, nor does he even know how he lives. See what an artificial constitution the body is; how wonderful the organization of the smallest part, of the eye, of the car, of the head! How fit our limbs are for many uses, how every atom in us works and is active, solicits and feels, beats and moves, and how all is composed to act and feel, to move and live so as to produce one perfect harmony. We are fearfully and wonderfully made! The sinner cannot comprehend this wonderful work of God, much less can he support and maintain it. If one organ ceases its action, the whole organization is deranged; if the heart ceases to beat, his breath stands still. Has the sinner his life in his own power?

This wonderful body, it is true, is at the command of the soul which, present every where, holds together the whole, uses it as it may choose, devises plans, and acts through it. But is this soul the sinner's?-Does he know what it is?-Does he know how it acts through nerves and muscles? How its will moves the arm, how the brain says to