part stagger your reason, you will find what far surpasses your comprehension, but still read on, with conscious weakness and ignorance, and absolute dependence on divine teaching. When you have read it through without comment, take the godly pious Brown or Henry.* There is a degree of mystery runs through the whole of God's revealed word, but it is Hrs, and to be received with reverence, and believed with confidence, because it is His. It is to be searched with diligence, and compared, and by God's teaching, and the assistance of his sent servants, the child of God becomes mighty in the Scriptures. Let not mystery stagger you; we are surrounded with mysteries, we ourselves are mysteries inexplicable. Nor let election stagger you: how small a part of God's ways do we know or can comprehend! Rejoice that he has given you the heritage of his people; leave the rest to him. "The judge of all the earth will do right." Jesus took a little child and set him in the midst of the people, and said, "Except ye be converted, and become as little children, ye cannot enter the kingdom of Heaven." Again; "He that receiveth not the kingdom of Heaven as a little child, cannot be my disciple," intimating with what simplicity and docility men ought to receive the Gospel. There are many promises made to the diligent searchers after truth.— "So shall ye know the Lord if ye follow on to know him." "The secret of the Lord is with them that fear him, and he will show them his covenant," &c. Yet the highly enlightened Apostle Paul calls the Gospel a mystery, and godliness a mystery, and we now see darkly as through a glass, but then (in heaven) shall we see face to face;" we now know but in part, but then shall we know as we are known. Therefore, while you use all diligence, accompanied with prayer and the expositions of God's faithful ministers, to understand every part of divine revelation, be neither surprised nor disheartened at the want of comprehension, far less attempt to reduce it to human reason, as many have done, to their ruin. The Scriptures say, "Vain man would be wise, though he be born like the wild ass's colt.' "The wisdom of the world is foolishness with God." 66 A Biographical Memoir of Samuel Bard, M. D. LL. D. late President of the College of Physicians and Surgeons of the University of the State of New-York, &c. &c. with a critique upon his writings, read before the New-York Historical Society, August 14, 1821. By HENRY WILLIAM DUCACHET, M. D. Philadelphia.-8vo. pp. 27. 1 Ir is with sensations of delight that we witness those opportunities which the lapse of time is continually affording us, seized with avidity, to perpetuate the memory and the virtues of the great and good. In the memoir before us we see portrayed a character more difficult of attainment, perhaps, than any other-that of a wise, learned, polite, and VOL. VIII. *Scott had not then published his commentary. pious physician. Let his fame, therefore, be cherished, and may his example be imitated by all of his profession. Dr. Bard, our author informs us, was born at Philadelphia, in 1742, received his collegiate education at Columbia (then King's) College, studied medicine with his father, and botany with Miss Jane Colden; and in 1760 embarked for Europe in pursuit of more knowledge and greater attainments in his profession than this country could then afford him. We next find him in the hospitals of London, and shortly after in Edinburgh, then the great school of Medical Science for the whole civilized world. From this school he was graduated in 1765; this same year he returned to New-York, and commenced the practice of his profession, in which he obtained a celebrity unknown to any other man; and during his thirty-three years residence in this city enjoyed the uninterrupted confidence of the community, and of his professional brethren. During that period he was instrumental in forming the first medical school established in this city, of which he held the most important professorship; and is also said to have been the efficient instrument in procuring the establishment of the New-York Hospital, the New-York Dispensary, the City Library, and the College of Physicians and Surgeons, of which he was President. In 1795 Dr. Bard resigned the cares of professional life, and retired to the county-until, prompted by his humanity at the time of " the dreadful epidemic of '98, to that scene of desolation and terror," in which he was active until compelled by sickness to retire. While in the country he zealousy engaged in the pursuits of Agriculture, and in 1806 was chosen President of the Dutchess County Agricultural Society. In 1811 he was elected an honorary member of the College of Physicians of Philadelphia, and in 1816 the degree of LL. D. was conferred upon him by Princeton College. "Dr. Bard was never ambitious of such distinctions; he never sought them by courting the correspondence of distinguished men abroad, or by assuming a fictitious importance by pomp or parade at home." He died at the advanced age of 79. It is not our object to follow our author through his delineation of the character of this worthy man-it is principally his religious character on which we wish to dwell; and could we, with the eye of faith, behold him where he now is, we should no doubt be convinced of the reality that this part of his character was the one for which he counts it most worthy that he ever lived-it was that principle which enabled him to do so much while here, and which has fitted him for the enjoyment of the presence of his Maker throughout eternity. Believing as he did, how was it possible for him to act otherwise than as we are told he did when called to the dying bed of a fellow mortal; "to administer religious instruction to the ignorant, and spiritual consolation to the distressed." And although, at the present day, few physicians are willing to confess a disbelief in the sacred oracles of God-not one perhaps in a hundred directs the mind of his dying patient to the hopes and consolations there proffered, or points his fading sight to the Lamb of God, which taketh away the sins of the world. They are not, 'tis true, intrusted immediately with the spiritual concerns of their patients; but how dread the responsibility in suffering one to depart without a saving knowledge of the truth, when in their power to enlighten the conscience. We should think that physician deserving the execration of society, who could per mit a fellow mortal to die, when by the exercise of his professional skill he might preserve his life; yet of how infinitely less importance to the patient is such a neglect, than that when about to leave this world he should be permitted to depart without a knowledge of the way of salvation by Jesus Christ. In this practice Dr. Bard's example is worthy of the imitation of all physicians, actuated by religious principle, and believing practically in the precepts of the Bible-who have opportunity and ability of doing more good in society than any other class of men, on account of the frequency and intimacy of their visits. They could, in a measure, direct the minds of the children to the great object of their existence, restrain the vicious by moral influence, assisted by medical authority, and restore to virtue while restoring to health. Such admonitions, coming from a physician, who is supposed to know the exact state of the health of his patient, would, in many instances, have more weight than if they proceeded from a clergyman, who might be supposed, by the nature of his office, to be required to give them on every occasion of indisposition. Not so with the physician; on his part they are entirely gratuitous, and would appear to be what they ought always to be, the genuine emanations of a benevolent heart. But we cannot better conclude this appeal to the consciences of the medical profession, than by giving the character and the example of him who once stood at its head, as exhibited by our author. Accustomed from early life to the best and most polished society, Dr. Bard always exhibited in his deportment and manners a perfect model of the accomplished gentleman. In the several relations of a son, a husband, a father, and a friend, he was a pattern of filial affection, of conjugal fidelity, of parental tenderness, and of unwavering and ardent attachment. The moral virtues shone conspicuously in his character. His integrity and uprightness were proverbial. To say that a man was "as honest as Dr. Bard," was, in his neighbourhood, the very highest recommendation for stern and unbending integrity. He was charitable and liberal, almost to his own ruin. Indeed for several of the last years of his life, he appropriated almost the whole of his annual revenue to a benevolent purpose, reserving for himself scarcely a comfortable competency. But this was not all his character. Dr. Bard was a CHRISTIAN. Nor was he a Christian in the vague sense in which this honourable name is applied by the world. He was not a mere speculative believer in the truth of Revelation; he was not a mere respectful attendant upon the services and ordinances of the sanctuary; he did not view religion as a mere system of ethics, which might or might not be received, or which at most exacts nothing more than a decent conformity to the requirements of morality. His piety was of a much more sterling stamp; exhibiting in the affections of the heart, in the tempers of the mind, and in the conduct of the life, the sanctifying and practical power of Christian principle. I know that it is fashionable for biographers to cant about the piety of those whose characters they portray; and to represent as the brightest ornaments of the Christian naine, men whose lives have not been remarked for more than common morality, and actions to which a sense of honour, instinctive and unsanctified, may have prompted. But the fact is, education, habit, interest, and many other circumstances, may develope the virtues of justice, and integrity, and compassion, and generosity in the human heart, and may even enkindle some feelings of superstitious reverence for religion; and yet a man exhibiting all these traits of character, may not a in a single action of his life be actuated by a principle of loyalty and obedience to God, and may be an utter stranger to the radical principles of equity and benevolence. Nay, a man may maintain an exalted character for strict justice, high honour, generous sensibility, and for every manly and effulgent virtue; and yet be as destitute of all claim to the title of a Christian, as the vilest profligate, whose life presents one disgusting mass of moral deformity, unredeemed and unrelieved by a single amiable feature. I would not decry morality-it is useful, it is amiable, it is necessary to the well-being and the good order of society. But alone, and unconnected with holier principles, it is no more acceptable and meritorious in the sight of the Supreme Ruler and Judge of the world, than the constrained obe dience which a discontented subject may yield to the laws of his country, or the kindly offices which rebels may mutually interchange, can be to the authorities to whom they owe a duteous and cheerful loyalty. Religion is a divine principle, which enlightens the understanding to the comprehension of truths that unassisted reason could never have discovered;-a principle which rectifies the waywardness of the will, and brings it into subjection to the law of God;-a principle which reclaims and refines the corrupt propensities and passions of our nature, purifying the very thoughts and affections of the heart;--a principle, in short, which renews and sanctifies the whole man, and, preparing him for the acceptable service of his Maker here, fits him for the blissful enjoyment of his presence hereafter. Such was the religion of Dr. Bard, and such only can entitle him to a character for piety. Nor did his views of the nature and importance of religion, suffer him to rest satisfied with the possession of personal piety. No! He viewed religion as a concern in which all mankind are interested, deeply and eternally interested. Accordingly, we find him exerting all his influence to disseminate the Holy Scriptures, and to extend the benefits of the services of religion in his neighbourhood. We find him the ready patron of every scheme which Christian benevolence might devise for the promotion of religious knowledge, and of human happiness; and evincing that his labours of love did not proceed from ostentation and parade, by private exertions which could procure him no applause from men. Bible Societies, Missionary efforts, Sunday Schools, and the bumbler attempts to diffuse religious instruction by Tracts, all found in Dr. Bard a prompt and zealous friend. He was one of those very few physicians who consider it a duty to admonish and advise their patients in their spiritual affairs. It was his constant practice to procure, or to administer religious instruction to the ignorant, and spiritual consolation to the distressed. And, however indiscreet and officious communications of this kind may be considered by some, he has left upon record his testimony to their usefulness, and to the general good-will with which they are received. In not one of the many manuscripts (in my possession) of his annual addresses to the graduates in medicine, does he omit to recommend this practice; and to enforce it by the assurance that during thirty years of professional life he had made it a uniform duty, and that he had very seldom regretted his conduct, having found such communications to be generally acceptable, and never productive of injury to the sick. It is very much to be regretted that the example of this good physician is not more frequently imitated; and that medical men are so apt to disregard the eternal concerns of their patients, and to imagine that it is even necessary to divert their thoughts, as much as possible, from death and eternity. Such conduct is a criminal neglect of a solemn duty; and betrays an insensibility as cruel as it is dangerous to the best interests of those committed to their care. It was too Dr. Bard's practice to call the early attention of his patients to this important subject. Religious admonition, he properly thought, should not be deferred until all hope of recovery is gone. This is not the best chosen period for religious instruction, or the one most favourable to its due effect upon the mind. It is not in the last moments of life, when the body is racked with pain, and the mind agitated and alarmed by the apprehensions of death; when a deadly stupor clouds the faculties, or the imagination flits in wild delirium from object to object and from thought to thought, that the mind can be brought to prepare itself for the awful transition which it is to undergo. Sickness is a season of reflection with most men, and naturally induces a docility of temper highly favourable to the reception of wholesome admonition. It is now that religious instruction and advice are most productive of effect. If delayed till the last hours of life, they may serve indeed to awaken the alarms of ther sick man, and to plunge him in despair; but they can seldom benefit his soul. Entelligence. ENGLAND.-TRACT SOCIETY. MONTHLY EXTRACTS FOR OCTOBER, 1821. ON Monday morning, May 28, 1821, I took a place outside a coach, from L, to a town in L-shire, distant about forty-five miles. As we were about to commence the last stage of the journey, I seated myself on the coach-box, when, to my great mortification, I observed, that four convicts in irons were preparing to mount the roof immediately behind the box. Not liking to be in the vicinity of such company, I vacated my seat; and scrambled over the top of the coach, taking a seat behind, congratulating myself that I had been able to make so timely a retreat from my former position. Scarcely had I sat down, when I discovered that the three persons in the dicky, directly in front of me, were in irons also. I would gladly have resumed my previous seat; thinking it better to have felons at my back, than directly in front; but, on turning about, I perceived that another passenger now occupied the box, and no alternative was left, but to remain where I was, or to descend from the coach, and not to proceed to the place of my destination. I chose the former, and began to consider in what way I might derive some good to myself, or to be the instrument of doing a little good to my fellow travellers, with whom I had, very unexpectedly and unwillingly, become associated. The first feeling of my mind, after recovering from my bustle and surprise, was one of gratitude to God; arising from the inquiry, "Who maketh thee to differ?" It was not difficult to answer; I felt that I owed much to the providence of God for this difference, and still more to his grace. In a few moments, I looked at the convict who sat directly opposite to me; he was better dressed than the rest, and there was an expression of thoughtfulness in his countenance, which led me to hope that he would favourably receive observations of a serious nature. I began the conversation, by observing, that I was very sorry to see him in that situation; he thanked me in a very modest and humble manner. then said, "What a mercy it is, that though you have transgressed the laws of your country, and must suffer the punishment which they denounce, yet you may come to a God of mercy, for pardon of that particular offence, and for all the sins of your past life." He replied, "Yes, I feel that to be a mercy indeed !” I As I cannot pretend to give in detail all the conversation that passed between us during the two hours we travelled together, suffice it to say, that it embraced every point of importance that concerns the salvation of perishing sinners; and I have no hesitation in saying,-if ever I conversed with a man, from whose spirit and conversation I had reason to conclude, that God had given him a new and contrite heart, such an one was this of whom I speak. More than this, I doubt not, may be safely added; viz. that He, who is exalted a Prince and a Saviour, to give repentance and the remission of sins, had bestowed this double blessing on this poor convict, who was enabled to testify that he had peace with God through our Lord Jesus Christ. I was agreeably surprised to find him so well acquainted with the Scriptures. On several occasions, he quoted, readily and correctly, those which were most pertinent to the particular subject on which we were conversing; he had also learned several hymns while in prison, parts of which he repeated, particularly Cowper's ; And, also, "There is a fountain filled with blood," &c. "Prayer was appointed to convey," &c. He was quite the reverse of being forward to speak of his religious expe |