Diew of Public Affairs. ENGLAND. George the Fourth was crowned on the 19th of July. The ceremonies of the coronation were derived from ancient customs, and many of those who participated in them, were admitted to do so on the ground of hereditary right. The Queen was not only denied the privilege of being crowned with her consort, but was not, on presenting herself, successively, at several doors, permitted to enter the place of celebration. On the 31st of July, his Majesty left London, intending to visit Ireland. It is stated that he was cordially received in Dublin. On Tuesday, August 7th, the Queen of England expired, after an illness of a few days. In conformity with her will, her body was sent to Brunswick, the place of her nativity, for interment. A riot took place on the removal of the corpse, occasioned by the wish of the people to have the procession move through the city of London, while the Government directed it to be taken by a different route. The populace made such resistance that the procession, after much confusion, moved in the direction of the city, and passed through some of the principal streets. Two persons were killed, and several wounded, by a body of troops called out on this occasion. BUONAPARTE. Napoleon Buonaparte expired on the 5th of May, in the Island of St. Helena. The cause of his death was an internal cancer. This man, so long the terror of Europe, and of the world, died so entirely destitute of power, that the intelligence of his decease pro=duced but little sensation even in the country of which he had been the ruler. We extract from the Boston Patriot, the following account of what were called in France, in 1818, the Imperial Family. Napoleon, who was born Aug. 15, 1769, and consecrated and crowned Emperor of the French at Paris, Dec. 2d, 1804; crowned king of Italy May 26, 1805; married on the 1st of April, 1810, to Maria Louisa, Archduchess of Austria, who was born Dec. 12, 1791, and crowned Empress of the French and Queen of Italy. Napoleon Francis Charles Joseph,— Prince Imperial, was born March 12, 1811; King of Rome and son of the Emperor Napoleon. Joseph Napoleon, brother of the Emperor of the French, born 7th of Jan. 1768; King of Spain and the Indies, June 6th, 1808; Grand Elector of the French Empire; married Aug. 1st, 1794, to Maria Julia, Queen of Spain and the Indies, who was born Dec. 26, 1777. Louis Napoleon, King, brother of the Emperor, Constable of the Empire; born Sept. 2d, 1778; married Jan. 3d, 1802, to Hortensa Eugenia, Queen, daughter of the repudiated Empress Josephine, born April 10, 1783. From this marriage was Napoleon Louis, Prince Royal, Grand Duke of Berry and Cleves, who was born Oct. 11, 1804. Charles Louis Napoleon, his brother, born April 20, 1808. Jerome Napoleon, brother of the Emperor, born Nov. 15, 1784; King of Westphalia, Dec. 1st, 1807; married Aug. 22, 1807, to Frederica Catherine Sophia Dorothea, Princess Royal of Wertemberg, who was born Feb. 2d, 1783, and Queen of Westphalia. Josephine, the divorced Empress. and Queen, was born June 24, 1768. Maria Anne Eliza, sister of the Emperor, born Jan. 2, 1777; Grand Duchess, having the general government of the department of Tuscany; married May 5th, 1797, to Felix, Prince of Lucca and Piombino, who was born May 18, 1772. Maria Paulina, sister of the Emperor, born Oct. 20, 1780; constituted Princess and Duchess of Costalla, the 30th March, 1806. Maria Annunciadd Caroline, sister of the Emperor, born March 25th, 1782; Queen of the two Sicilies, married Jan. 20, 1800, to Joachim Napoleon, who was born March 25, 1771; Grand Admiral of the Empire of France, and crowned King of the two Sicilies, July 15, 1808. Maria Letitia, the mother of the Emperor, was born Aug. 24, 1750. His father died while Napoleon was very young. SUMMARY. In relation to hostilities between Russia all kinds of tropical grain and fruits; the water also is very good, and the river fur and the Porte, there is no decisive intelli- nishes the best fish and oysters in aboo gence. A Russian ship has been sunk by the forts in passing the Dardinelles, and all on board perished. General WILLIAM CARROLL, has been elected Governor of the State of Tennes see. ISRAEL PICKENS, formerly member of Congress from North-Carolina, has been elected Governor of the State of Alabama. WALTER LEAKE, late a Senator in Congress, is elected governor of the State of Mississippi. The census of South-Carolina is completed with the exception of Kershaw District Estimating that district to contain 12,000 the whole population of the state is 502,3.9. There are 4300 more white males than females. Census of North-Carolina.-The Census bas been completed, and the following appears as the result: 419,200 Whites, 205, 017 Slaves, 14,612 Free coloured persons. Whole population 638,829. AFRICAN COLONY. Norfolk, August 15.-The Rev. Ephraim Bacon, who went out as one of the Government agents to the American Colony of free blacks, forming on the Coast of Africa, with his lady, and Nathaniel Peck, one of the Colonists who went from Baltimore with the first expedition to Sherbro' arrived here yesterday in the schr. Emmeline, Capt. Pennington, from Martinique. They left Sierra Leone 16th June, in an English vessel bound to Barbadoes, whence they proceeded to Martinique, and sailed thence about the 15th July for Hampton Roads. Mr. Bacon returned home in consequence of the health of himself and Lady being much impaired previous to their sailing-we are pleased to state however, that they are much recovered by the voyage. By the arrival of Mr. Bacon we have the agreeable intelligence that the Agents had effected the purchase of a tract of land from the natives, estimated at between 30 and 40 miles square, situated on the River St. Johns, between 5 and 6 degrees N. lat. and about 300 miles distant from Sierra Leone. It is represented as remarkably healthy and fertile, is bigh and produces rice of an excellent quality, corn and dance-coffee, cotton and tobacco, of good quality, grow spontaneously, the first of which is sold at 4d and 5d per pound. We understand that the purchase has been effected upon the most advantageous terms, viz: for an annual supply of rum, manufactured tobacco, pipes, knives, and a few other articles, the total cost of which in this country, would not exceed three hundred dollars per annum. Mr Wilberger, the other Agent for Government, the Rev. Mr. Andrus, Agent for the Colonization Society, and Mr. and Mrs. Winn, with all the colonists, enjoyed very good health, and no sickness of a serious nature had occurred among them from the time of their arrival until the depart. ure of Mr. Bacon. The prospects of the Colony were considered as very promis ing and afford the highest gratification to the Agents and Colonists. We further learn from Mr. Bacon that there is very good anchorage off the scite fixed on for the new settlement, for vessels of 100 tons, and that a ship of the line could ride in safety within a few miles of it. The na tives he found very inoffensive and kindly disposed. In a Tract lately published at Paris by M. Ball, the following is given as the fair calculation of the number of Jews in the different parts the globe: In all parts of Poland, before the In Russia, including Moldavia In England (of which London In Spain and Portugal, 1,000,000 200,000 500,000 80,000 5,000 30,000 50,000 200,000 10,000 3,000 In the Mahommedan States of Total, 500,000 6,598,000 They are still nearly as numerous (admitting the correctness of the above esti mate) as at the most porsperous state of their nation, which, it is supposed, did not exceed in the time of Solomon, 7,000,000 Answers to Correspondents. MARO; D.D. and several communications without signatures, have been received We omitted stating in the proper place, that the Review of the Lives of Wesley and Whitefield will be continued. It will be concluded in the nest number. THE CHRISTIAN SPECTATOR, No. X.] OCTOBER, 1821. Heligious Communications. For the Christian Spectator. Is the doctrine of a future state of rewards and punishments taught in the Old Testament? THE Old Testament is distinguished from all the works of Pagan authors, by a full recognition of the existence of one God, and a superintending Providence. The immortality of the soul, and future rewards and punishments, the knowledge of which is perhaps equally important to man, seem to be much less clearly revealed. By many,the passages usually adduced from the Old Testament in support of these doctrines, are thought to be of doubtful interpretation-by some, they are utterly rejected, as contain ing no important evidence. The inquiry, how far a just view of the future is revealed in the Old Testament, is interesting; and may well demand a few moments attention. I. It may aid us in prosecuting this inquiry,to consider, as distinctly as possible, the light which was communicated to the Hebrews in successive revelations; and to inquire, whether, as has been supposed, it was gradual in its developement; till, at length, in the New Testament, the "darkness" was scattered, and the "true light shone." 1. Evidence from the Pentateuch. The celebrated argument of Warburton, for "the Divine Legation of Moses," rests wholly on the "omission," in the Pentateuch," of a future state of rewards and punishments." For "under the common dispensations of Providence, a religion withVol. 3-No. X. 64 [VOL. III. out a future state cannot be supported." Moses knowing this, and yet have believed that it was supported "instituting such a religion, must by an extraordinary Providence;" and his success in establishing it, shews that it was thus supported. "This," says the learned writer, "is the argument of the Divine Legation, plain, simple and convincing, in the opinion of its author"-he has well added, "a paradox in the" view of others. It is certain, that in the time of Moses, there prevailed a belief of the soul's existence after death. This is evident from the distinction made be tween (sheol, hades, or the abyss-rendered in our translation, "grave," "pit," "hell,") and the sepulchre. Jacob, when he supposed Joseph had been "devoured by evil beasts," says, "I will go down into sheol unto my son, mourning." (Gen.) xxxvii. 35.) Korah and his companions "went down alive into sheol." (Num. xvi. 30-33.) This was the expected place of residence after death. There the ancient Hebrews hoped to meet each other. (Gen. xxxvii. 35.) The phrase "gathered to his fathers," or "to his people," is the current language in which the death of the patriarchs is related. This is said of the departure of Abraham, (Gen. xv. 15, and xxv. 8) of Isaac, (xxxv. 29) Jacob, (xlix. 33) Aaron, (Num. xx. 24) Moses, (Deut. xxxii. 50) and others. The use of the phrase shews, that it had a meaning distinct from being "buried." Abraham was buried in the field which he bought of Ephron, (Gen. xxiii.) where no one but Sarah had been buried before him. Jacob was "gathered to his people" in Egypt; and "buried" long after, in the cave of Machpelah, (xlix. 33, and l. 13.) A belief of the soul's existence after death is farther evident from the practice of necromancy; against which it was found necessary to enact very severe laws, (Deut. xviii. 10-12. Lev. xx. 6.) No man, however superstitious, would be so inconsistent with himself, as to think of raising the dead, and enquiring of them concerning secret things; while he did not believe them to exist. Whether the future was supposed to be a state of retribution, is less clearly revealed in the Pentateuch. No account of the place of residence of the dead is given, from which this can be inferred. A few passages, which favour the opinion that the righteous will be happy, are worthy of observation. .וימת ly with "Enoch walked with God, and he was not, for God took him, (Gen. v. 24.) The accounts of all the others contained in the chapter, end uniformThey are a simple story of their birth, their children, and their death. The historian had told the years of Enoch's life-and turns aside to give his moral character; tells us," he walked with God, 122, and was not"-" he was gone" (I. Kings, xx. 40)--" for God took him." This mode of his departure is represented as a consequence of his piety. But longevity was esteemed a precious blessing, and a token of the special favour of God, (Gen. xxv. 8. Ex. xx. 12. Lev. xix. 32.) Hence, God's "taking away" the pious Enoch, before he had "attained to" half the years of his fathers," strongly implies, that he removed him to a more happy state of being. "I am the God of Abraham, the God of Isaac, and the God of Jacob." (Ex. iii. 6.) I am their God--their father and friend-implying that they still existed; and that the kindness of God was still extended to them. "Let me die the death of the righteous"-that is of the Israelites, "and let my last end be like his," (Num. xxiii. 10.) Balaam had been called by Balak to curse Israel. But in speaking "the word put into his mouth" by God, he pronounced upon them a blessing; and says, that their death will be such, as he wishes his own to be That is, as some interpret the passage, "The Israelites will die after lives of prosperity and happiness-So let me die." It must be acknowled, that the series of the discourse favours this interpretation. It must also be acknowledged, that the language of Balaam is not the obvious mode of expressing temporal prosperity; and that the expressions-Let me die the death, and let my last end, argue forcibly, that the good derived was beyond the boundary of human life. "Ye shall not cut yourselves, nor make any baldness between your eyes for the dead; for the Lord hath chosen you to be a peculiar people unto himself, above all the nations that are upon the earth," (Deut. xiv. 1-2.) If the favour of God were not extended to the dead, this would be a reason why, by his "peculiar people," death should the more be deprecated. We have seen from the Pentateuch, that the ancient Hebrews hoped to exist after death; and have gained some evidence, that they hoped the righteous would be happy. Whether their prevailing ideas of the future were in any good degree definite, it is not easy to determine. Future happiness is not represented as a solace in afflietion; nor future punishment, as a terrour to evil doers. Paul, in the midst of trial, desired to "depart and be with Christ.” Jacob," rent his clothes and put sackcloth on his loins-refused to be comforted; and said, I wil! go down into sheol unto my son mourning." 2. From the Pentateuch to the book of Job. As the book of Job is probably very ancient, it may be well to deviate from the arrangement of our translation, so far as to notice it next in order to the Pentateuch. From this book, some passages have been adduced as affirm ing, and others, as denying, a future state of retribution. Of the former class, the most conspicuous passage is Job xix. 25-26. "I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth. And though after my skin [worms] destroy this body, yet in my flesh shall I see God." The passage seems to many not only to indicate a hope of future happiness; but of the resurrection of the body; and of redemption through the mediation of Christ. "I know that I have a Redeemer, the Messiah; and that he will appear at the day of judgment. And though this body be utterly consumed, yet in that flesh with which I shall be clothed at the resurrection,I shall see God." But to this interpretation there are objections. The words rendered "Redeemer," and "latter day," have no certain reference to the Messiah, or day of judgment. And that spiritual body, (I. Cor. xv. 44) which will be raised,can hardly be called wa(flesh.) Or will it be said, that "latter day" refers to the time of Christ's advent; and that should be translated "without my flesh?" That is," through the mediation of Christ, my spirit, after the dissolution of the body, will enjoy God." This interpretation, if the original admitted it, gives indeed a delightful view of the future. But must not such a flood of light, bursting on a sudden from a book which is perhaps more dark in relation to the future, than any other in the Old Testament, diminish our confidence in this interpretation? The bright avenue is soon closed. The next verse falls heavily upon the ear. "Whom I shall see for myself, and mine eyes shall behold, and not another." The following interpretation renders the parts of the whole passage more consistent; and agrees better with the original, and the series of the discourse. "I know that God is my 81, my avenger, my vindicator, (See Num. xxxv. 12, 21, and Job xvi. 19) and that he will at length "arise from the dust-appear as my deliverer. And though my body be now wasted by disease, it will revive-my flesh will be restored-and God will appear for me and not for you;-he will decide this controversy in my favour, (com. pare chap. xlii. 7-17.) Wherefore refrain from persecuting me, lest God be angry and ye be punished." The intermediate books from the Pentateuch to Job, contain few passages which throw important light on our subject. David laments over Saul, and Jonathan, and Absalom, without saying a word of their condition after death ; (II. Sam. i. 17—27, and xviii. 33) and when the child of Bathsheba died, his submissive language gives but an uncertain view of the future-"Now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me, (II. Sam. xii. 23.) The raising of Samuel confirms the argument already drawn from necromancy; (I. Sam. xxvii. 11-19.) and the translation of Elijah, (II. Kings ii. 1-18,) while it supports the common view of Enoch's departure, gives new force to the argument thence derived, by the peculiar definiteness of the narration. The sceptic may reject the story of Elijah; but the attending circumstances are so numerous, and so explicitly related; that it is impossible to question what view the sacred historian intended to convey. 3. The Psalms. Ps. xvi. 8-11. "I have set the Lord always before me: because he is at my right hand, I shall not be moved. Therefore my heart is glad, my flesh also shall rest in hope; for thou wilt not leave me in sheol, neither wilt thou suffer thine holy One to see corruption. Thou wilt shew me the path of life: in thy presence is fullness of joy; at thy right hand are pleasures for evermore." This vivid and accumulated description of happiness in the presence of God can hardly be accounted for on the ground ta |