Considerations on Dreams and Visions

Considerations on dreams, visions, etc. — Remarkable conversion of a blind infidel from hearing the Bible read.

HERE are many professors of religion in our country who, if they should peruse this work, would imagine a great defect in the account given of a sinner’s conversion, because nothing has been said about dreams and visions, or voic-es and lights, of a supernatural kind. During the various religious excitements which extended over the Southern States umler the preaching of diiferent denominations, there was mingled with the good influence by which sinners were converted and reformed no small degree of enthusiasm, which led the people to seek and expect extraordinary revelations, which were supposed to be granted in dreams or visions. Indeed, at one time the leaders, in a very general excitement which occurred in Virginia about the commencement of the Revolutionary war, were impressed with the idea that they possessed precisely the same gifts and i)owers which had been bestowed upon the apostles; and this enthusiastic idea would have spread widely if they had not failed in some private attempts to work miracles. But the opinion that certain persons had an extraordinary call from God to preach, and that they needed neither learning nor study to enable them to preach the gospel, continued to prevail for a long time; and this species of enthusiasm is not entirely passed away even to this day. Such were much in the habit of declaiming in every sermon against letter-learned and college-bred ministers, and they seldom failed to inform their hearers that they had selected the subject of discourse after entering the pulpit; and some of them even gloried that they had never learned to read, as they believed that all learning interfered with the inspiration of the Spirit, which they were confident that they possessed. While this notion of an extraordinary call and immediate inspiration was common, it is not surprising that the people should have entertained wild opinions respecting the nature of conversion. As it was customary to give the narratives of religious experience in public — not only in the presence of the Church, but of a promiscuous assembly — there was a strong temptation to tell an extraordinary story, and the more miraculous it was, the higher evidence it was supposed to afford of being the work of God; concerning the genuineness of which the subject never expressed a doubt. Seldom was a narrative of experience heard which did not contain something supernatural; such as a remarkable prophetic dream, an open vision, a sudden and brilliant light shining around, as in the case of Paul, or an audible voice calling them by name, or uttering some text of Scripture or some other encouraging words. Sometimes, however, the cause of experimental religion was sadly dishonoured by the ludicrous stories of poor ignorant people — especially the unlettered slaves; for this religtous concern seized upon them with mighty force, and many of them, I doubt not, were savingly converted.

The philosophy of dreams is very little understood; and it is not our purpose to entertain or perplex the reader with any theories on the subject. Dreams have by some been divided into natural, divine and diabolical. The wise man says, “A dream cometh through the multitude of business.” Most dreams are undoubtedly the effect of the previous state of the mind and of the peculiar circumstances and state of the body at the time. Most persons find their thoughts in sleep occupied with those things which gave them concern when awake, and every cause which disorders the stomach or nerves gives a character to our dreams. Most persons have experienced the distress of feverish dreams. But there are sometimes remarkable dreams which leave on the mind the strong impression that they have a meaning and portend coming events. And that there have been dreams of this description we learn from the authority of the Bible; and these prophetic dreams were not confined to the servants of God, as we learn from the instances of the butler and baker in the prison of Pharaoh, and from the remarkable dream of Pharaoh himself. All these must have proceeded from some supernatural influence, as when interpreted by Joseph they clearly predicted future events of which the persons dreaming had not the least knowledge. So Nebuchadnezzar’s dream contained a symbolical representation of future events of great importance, which, however, neither he nor his wise men understood, but which was interpreted by Daniel by divine inspiration. Why God so frequently made his communications to his servants by dreams is not easily explained. Perhaps the mind is better prepared for such revelations when external objects are entirely excluded; or it might have been to obviate that terror and perturbation to which all men were subject when an angel or spirit appeared to them.

Whether God ever now communicates anything by dreams is much disputed. Many, no doubt, deceive themselves by fancying their dreams are supernatural; and some have been sadly deluded by trusting to dreams; and certainly people ought not to be encouraged to look for revelations in dreams. But there is nothing inconsistent with reason or Scripture in supposing that on some occasions certain communications, intended for the warning or safety of the individual himself or of others, may be made in dreams. To doubt of this is to run counter to a vast body of testimony in every age. And if ideas received in dreams produce a salutary effect in rendering the careless serious or the sorrowful comfortable in the view of divine truth, very well; such dreams may be considered providential, if not divine. But if any are led by dreams to pursue a course repugnant to the dictates of common sense or the precepts of Scripture, such dreams may rightly be considered diabolical. Some persons have supposed that they experienced a change of mind while asleep. They have gone to rest with a heart unsubdued and unconverted, and their first waking thoughts have been of faith and love. Some have sunk to sleep worn down with distress, and in their sleep have received comfort, as they supposed, from a believing view of Christ. Such changes are suspicious, but if they are proved to be genuine by the future life of the person, we should admit the possibility of God’s giving a new heart just as he does to the infant. Or truth may be as distinctly impressed on persons’ minds in sleep as when they are awake. Some persons appear to have their faculties in more vigorous exercise in some kinds of sleep than when their senses are all exercised.

The Rev. John Fletcher, vicar of Madely, relates that he had a dream of the judgment day, the effect of which was a deep and abiding impression of eternal things on his mind. As the scene was vividly painted on his imagination, and the representation of truth was as distinct and coherent as if he had been awake, it may be gratifying to the reader to have the account of it set before him. He had been variously exercised about religion before this. “I was,” says he,” in this situation when a dream in which I am obliged to acknowledge the hand of God roused me from my security. On a sadden the heavens were darkened, and hELIGlOUS EXPERIENCE. 173

clouds rolled along in terrific majesty, and a thundering voice like a trumpet, which penetrated to the bowels of the earth, exclaimed, * Arise, ye dead, and come out of your graves.’ Instantly the earth and the sea gave up the dead which they contained, and the universe was crowded with livinopeople, who appeared to come out of their graves by millions. But what a difference among them! Some, convulsed with despair, endeavoured in vain to hide themselves in their tombs, and cried to the hills to fall on them and the mountains to cover them from the face of the holy Judge; while others rose with seraphic wings above the earth which had been the theatre of their conflicts and their victory. Serenity was painted on their countenances, joy sparkled in their eyes and dignity was impressed on every feature. My astonishment and terror were redoubled when I perceived myself raised up with this innumerable multitude into the vast regions of the air, from whence my affrighted eyes beheld this globe consumed by the flames, the heavens on fire and the dissolving elements ready to pass away. But what did I feel when I beheld the Son of man coming in the clouds of heaven in all the splendour of his glory crowned with the charms of his mercy and surrounded with the terrors of his justice! Ten thousand thousands went before him, and millions pressed upon his footsteps. All nature was silent. The v, icked were condemned and the sentence was pronounced: the air gave way under the feet of those who surrounded me; a yawning gulf received them and closed upon them.” At the same time He that sat upon the throne exclaimed, ‘Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ ‘Happy children of God!’ I cried. ‘You are exalted in triumph with your Redeemer, and my dazzled eyes will soon lose sight of you in the blaze of light which surrounds you. Wretch that I am, what words can express the horrors of my situation!’ A fixed and severe look from the Judge as he departed pierced me to the heart, and my anguish and confusion were extreme, when a brilliant personage, despatched from the celestial host, thus addressed me: ‘Slothful servant, what dost thou here? Dost thou presume to follow the Son of God, whom thou hast served merely with thy lips while thy heart was far from him? Show me the seal of thy salvation and the earnest of thy redemption. Examine thy heart, and see if thou canst discover there a real love to God and a living faith in his Son? Ask thy conscience what were the motives of thy pretended good works? Dost thou not see that pride and self-love were the source of them? Dost thou not see that the fear of hell, rather than the fear of offending God, restrained thee from sin?’

“After these words he paused, and, regarding me with a compassionate air, seemed to await my reply. But conviction and terror closed my mouth, and he thus resumed his discourse: ‘Withhold no longer from God the glory which is due him. Turn to him with all thy heart and become a new creature. Watch and pray was the command of the Son of God; but instead of having done this by working out thy salvation with fear and trembling, thou hast slept the sleep of security. At this very moment (lost thou not sleep in that state of lethargy and spiritual death from which the word of God, the exhortations of his servants and the strivings of his grace have not been sufficient to deliver thee? Time is swallowed up in eternity; there is no more place for repentance. Thou hast obstinately refused to glorify God’s mercy in Christ Jesus; go, then, slothful servant, and glorify his justice.’ Having uttered these words, he disappeared, and at the same time the air gave way under my feet, the abyss began to open, dreadfid wailings assailed my ears and a whirlwind of smoke surrounded me. The agitation of my mind and body awoke me — the horror of which nothing can equal, and the mere recollection of which still makes me tremble. Oh how happy I felt on awaking to find that I was still in the land of mercy and the day of salvation! O my God, I cried, grant that this dream may continually influence my sentiments and my conduct. May it prove a powerful stimulus to excite me to prepare continually for the coming of my great Master.”

By this dream Mr. Fletcher was convinced that he had been indulging vain hopes and that his mind was still unrenewed. His conviction of this truth, however, did not rest entirely nor chiefly on what had been told him in his dream, but he now set to work in sober earnest to examine his religious principles and motives by the Scriptures; and the more he examined the more fully was he convinced that he was yet in an unconverted state. From this time he began with all earnestness to seek for justification through the blood of Christ, and never rested until he found peace with God by a living faith in the truth and promises of God.

The dream of John Newton which he had long before his conversion, when in the harbour of

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Venice, is probably known to most of our readers. “I thought,” says he,” that it was night, and my watch upon the deck. A person came to me and brought me a ring, with an express charge to keep it carefully — assuring me that while 1 preserved that ring I should be happy and successful, but if I lost or parted with it I must expect nothing but trouble and misery. I accepted the present and the terms willingly, not in the least doubting my own care to preserve it, and highly gratified to have my happiness in my own keeping. I was engaged in these thoughts when a second person came to me, and, observing the ring on my finger, he took occasion to ask me some questions concerning it. I readily told him its virtues, and his answer expressed a surprise at my weakness in expecting such effects from a ring. I think he reasoned with me some time on the impossibility of the thing, and at length urged me in direct terms to throw it away. At first I was shocked at the proposal, but his insinuations prevailed. 1 began to reason and doubt, and at last plucked it off my finger and dropped it over the ship’s side into the water, which it had no sooner touched than I saw, at the same instant, a terrible fire burst out from a range of mountains (the Alps)

which appeared at some distance benind the city of Venice. I saw the hills as distinct as if awake, and that they were all in flames. I perceived too late my folly; and my tempter, with an air of insult, informed me that all the mercy God had in reserve for me was comprised in the ring which I had wilfully thrown away. I trembled and was in great agony, and stood self-condemned, when a third person, or the same who gave me the ring, came to me and demanded the cause of my grief. He blamed my rashness, and asked me if I thought I should be wiser if I had my ring again. I could hardly answer, but thought it gone beyond control. He went down under the water and soon returned, bringing the ring with him. The moment he came on board the flames were extinguished. I approached to receive the ring, but he refused to restore it, saying, ‘If you should receive this ring again you would soon bring yourself into the same distress. You are not able to keep it, but I will preserve it for you, and whenever it is needful will produce it in your behalf.’ Upon this I awoke in a state of mind not to be described. I could hardly eat or sleep or transact necessary business for two or three days, but the irai)ression soon wore oif, and in u little time I totally forgot it, and I think it hardly recurred to my mind till several years afterward.”

I will conclude this unsubstantial discussion by citing the words of that remarkable young sage of remote antiquity, Elihu, the reprover of both Job and his friends, and the sublime defender of God and his dispensations: “For God speaketh once, yea twice, yet man perceiveth it not. In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed. Then he openeth the ears of men and sealeth their instruction.”

Some time in the year 1811, as well as he remembers, the substance of the following narrative was put into the hands of the writer by the Rev. Dr. William M. Tennent, of Abington, Pennsylvania, when this excellent man was on his death-bed and near his end. It will be seen that it was drawn up with a view to publication as soon as the subject of the memoir, who was then alive in Dr. Tennent’s congregation, should be called home to his rest. That event occurred some time since; and in communicating this memoir to the public the writer considers himself as fulfilling an implied promise when he accepted the manuscript.

Having, however, ascertained that Mrs. Ann

Snowden, of Philadelphia, was the ..ady at whose house this gentleman resided, and that she was the person by whom the Scriptures were read, and knowing, also, that she was both pious and intelligent, the writer requested her to put down on paper an exact account of this pleasing and remarkable event, which she did with the utmost readiness.

From these authentic sources the following narrative is derived, and will be given with very slight verbal alterations, in the very words of the respected persons named.

Dr. Tennent’s memoir is prefaced by the following words:

“Unfinished memoir of Mr. George Inglis, who has been a member of the Presbyterian Church in Abington from 1790 till the present time, 1810, It is expected that some fit person into whose hand these sketches of his character may fall will, after his decease, prepare them for the press, as it is hoped the Church of Christ may derive some advantage from them.”

The narrative then proceeds as follows: “Mr. George Inglis was born in the city of Philadelphia, of honourable parentage, and received a liberal education in the University of that city, which was iompleted between his sixteenth and seventeenth lear. Having served a regular apprenticeship to I merchant, he entered into the mercantile business, and settled in the island of Jamaica, where he continued about eleven years. Very early in life he began to drink in iniquity like water, discovered strong prejudices against serious persons and serious things; associated with the gay, libertine and dissipated; never read the Scriptures, except so much of them as enabled him to construe his Greek lessons whilst in college. His propensities to sinful indulgences increased with his years; and in the island where he resided, temptations being increased and the means of restraint from vicious courses diminished, he became more and more confirmed in the habits of sin, until at length he was given up to almost every species of iniquity. Amidst his open and avowed enmity to God and religion, at the close of the afore-mentioned period, an awful tornado fell upon that part of the island where he resided, by which he lost the greater part of his property and was compelled to return to the Continent. This happened during the Revolutionary war. All this made no alteration in his morals for the l)etter; but the more he was corrected the more hardened he grew, casting off the fear of God and putting to defiance the scourges of Jehovah. Thus he continued, till some years afterward, being in the town of Manchester, Virginia, without any natural (known) cause to produce the effect, he was smitten by the immediate hand of God, whilst in the possession of good health, with the total loss of sight within a few days. In this situation his mind was all distraction. His cry was to man only for help; but to God, his Maker, who giveth songs in the night to the afflicted and oppressed, he had not learned to cry. This lesson, however, he was taught not long afterward.”

Thus far the narrative has been given in the words of Dr. Tennent; it will now be proper to hear Mrs. Snowden’s account of the conversion of this man, as she was the only human instrument made use of in bringing him to the knowledge of the truth. It is in the form of a letter addressed to the writer:

“Rev. and Dear Sir: I will now endeavour to fulfil the promise made to you some time ago» by giving such information as is within my recollection respecting the case of Mr. George Inglis. That gentleman, a native of Philadelphia, had received a classical edi cation, and with it every indulgence which a father’s partiality could bestow. Brought up in the gay world, it is to be feared there was but little attention paid to his immortal interests. After spending the time necessary to acquire the knowledge of mercantile aifairs, he left the city for the West Indies, where he was for a while successful in business, and found himself in circumstances to visit England; and while in London, throwing aside every restraint, he indulged himself in all the amusements and levities of that gay metropolis. Returning to America, he engaged in business in the State of Virginia. After residing some time there, it pleased the Lord to deprive him of his sight — an affliction at that time looked upon by him as insupportable, for he saw not the Hand from whence it came; but after he was made sensible that he was a brand snatched from the burning, often have I heard him bless the chastisement as that of a tender Father.

“Mr. Inglis had weak eyes from an early age, but his blindness came on him suddenly. Finding no relief from the physicians where he resided, he left Virginia for Philadelphia, and, upon the application of his friends, was received, with his servant, into my house as a boarder. I found him a man of stroig passions, impatient under sufferings, and not willing to submit to restraints of any kind. When the physicians of the city were consulted, they gave his friends no hope of the recovery of his eyesight: him they soothed with the promise of a further consideration of his case. A few weeks after he came to my house, a gentleman very much celebrated as an oculist came to the city. Mr. Inglis applied to him for advice. He did not tell him that his was an incurable case, but said that he would see him again. He bore this very impatiently, observing to me that life was now becoming an intolerable burden, but that he had this consolation — that he had it in his power at any time to lay it down: it was but to increase the quantity of opium (he was in the habit of taking opium) and all his sufferings would be at an end; and that, after another visit from the doctor, if he found there was no hope of his recovering his sight, he would certainly take that method of putting an end to his existence. I remonstrated with him on the impropriety of his behaviour, alleging that he had no more right to take away his own life than he had to take away the life of his neighbour; asking him if he had considered the consequences of rushing uncalled into the presence of his Maker. His answer was, that he had considered it well; and he advocated his opinion on this principle — that he was by a merciful Creator placed on this earth to enjoy the good things of this life as far as it was in his power honestly to obtain them; that the duties required of him were, to be as useful to his friends in particular and society at large as his circumstances would admit of; that, having lost his sight, he should no longer enjoy any happiness here, would become a burden to his friends and could be of no use in the world. He alleged that the purposes for which life was given to him were now defeated; of course there would be no impropriety jn laying it down.

“I made some remarks on what he had advanced as his sentiments, and to strengthen what I said quoted some passages of Scripture. These he ti-eatcd in a very light manner — spoke of the Bible as the work of men, contrived to keep the vulgar in awe — with many other observations too common with men of deistical principles. I then inquired if he had ever read the Bible; he frankly acknowledged that he had not since he left school. Upon asking him if he had not read the works of those that were opposed to the Scriptures, he admitted that he had. If so, I observed, he must have formed his opinions from the avowed enemies of that sacred book. Was this a fair method of proceeding? Was it just? That i thought he would not act thus on any other occasion. ‘This book, you acknowledge, you have not read since you were a boy. All that you know about it you have from the enemies of the Christian religion. Taking these things into consideration, I hope you will no more speak against the Bible, as it is a book that you have never read since you were capable of forming a judgment of its contents.’ He apologized for what he had said in a handsome manner, acknowledged that he was wrong in speaking as he had done, and expressed a wish to have it read to him. This 1 declined, and gave my reasons for so doing, which were, that a man so prejudiced as he appeared to be was not likely to profit by the reading of the Bible — that he would most probably cavil at, and perhaps ridicule it; in so doing he would wound my feelings without benefiting himself, for I considered it as the word of God, and my hopes of eternal salvation rested on the truths contained in it. He then assured me on the word of a gentleman that if I would read to him, whatever his opinions might be, he would carefully avoid saying anything that might have a tendency to wound my feelings or give offence in the smallest degree. There was an earnestness in his manner of addressing me which satisfied my mind that he was sincerely desirous to have the Scriptures read to him, and the next day was fixed upon for that purpose.

“It appeared to me that he waited impatiently for the arrival of the appointed hour, for no sooner did the time come than he sent for me. Before we began, I observed to him that as in the New Testament he would find the fulfilment of the promises of the Saviour, I would point out those promises as they should occur in reading the Old Testament, which it would be necessary for him to take notice of as we proceeded. Beginning, then, with the first chapter of Genesis, before we had gone through the chapter he stopped me to express his admiration of the language. * It was sublime beyond anything he had ever read.’ While I was reading he was all attention, and when the time arrived when I was under the necessity of leaving off, it was with regret that he observed that I had finished; putting me in mind at the same time of my promise to attend him on the next day. I think it was on the second day of my reading to him that he cried out, ‘What a wretch am I to have spoken against such a book! — a book that I knew nothing of, having never given it an attentive perineal.’ I went on for a few days reading to him according to the plan laid down, which was one hour every day, when the distress of his mind greatly increased. There was now no more said about a second visit to the doctor — no complaints — no murmurings on account of the loss of sight. He now saw the hand of God in the dispensation of his providence, and would acknowledge that it was less, far less, than he deserved. My family duties preventing me from being with him as much as I wished, I now called in the aid of some of my religious friends, among whom was Mr. Joseph Eastburn, to converse with him and to assist in reading to him. Several religious books were now occasionally read to him; among which were Boston’s Fourfold State, Newton’s Works, Hervey’s Dialogues, etc. The descriptive parts of the last-mentioned author were at his request passed over, except where they more fully served to explain the doctrine of free grace — a subject to him of the deepest interest.

“Though totally deprived of sight and unaccustomed to go out, he now neglected no opportunity of hearing the word of God, attending sermons on Sabbaths and weel ly societies as often as was in his power. As might be expected, his naiural disposition, sometimes getting the better of the good resolutions he had formed, would betray him into a fretfulness that was troublesome to his friends and occasioned much uneasiness to himself. On such occasions I have heard him lament deeply over his sinful nature, accusing himself of incrratitude to that God who had mercifully stopped him in his career of vice by depriving him of the light of day and enlightening his darkened mind, and had enabled him to understand the truths contained in his blessed Word. I do not recollect how long he stayed with me, but it was something less than a year, when his friends thought it would be best to remove him to the country, and boarding was obtained for him in the neighbourhood of the Rev. Dr. Tennent, of Abington.”

Dr. Tennent, in the memoir already quoted, after mentioning some circumstances which have been given in detail in a former page, goes on to say: “It pleased God by these means to bring him to very serious and deep impressions of his moral character, and to constrain him, after some time, to attempt to pray. This [change] was effected in the gentleness, kindness and tenderness of infinite mercy, and without those horrors which often precede the conversion of high-handed akd daring sinners. In his case all was mercy, without extraordinary terror. He was embraced in the arms of redeeming love and delivered from the fiery pit without beholding its awful flames. In his first attempt to supplicate the Deity he was principally aifected with a sense of the baseness of his conduct and vile ingratitude for the mercies bestowed; and this exercise was accompanied with an involuntary flow of tears and a desire to call God his Father, and afterward to mention the blessed name of Jesus, the Saviour. Probably this was the beginning of his new birth and the hour of his conversion, which was not long afterward confirmed by a remarkable vision of two books, with a glorious light shining in the midst of them, as he was lying in his bed, which he apprehended to be the Old and New Testaments of the living God, presenting to and impressing on his mind this sacred declaration, but without a voice, ‘This is the WAY,’ and filling his soul at the same time with inexpressible joy.”

What is here related is no doubt strictly true, but there is no propriety in calling it “a vision,” since it can easily be accounted for by a vivid impression on the imagination. A vision is something supernatural seen with the bodily eyes; hut this man was totally blind. The objects so clearly discerned must then have been from impressions on the imagination. But in saying this it is not intended to deny that the cause was the Spirit of God. This divine Agent can and does produce vivid impressions on the imagination, which have so much the appearance of external realities that many are persuaded that they do see and hear what takes place only in their own minds.

“In the year 1790, Mr. Inglis was removed to Abington and became a boarder in the house of the Rev. William M. Tennent, and soon afterward was admitted to the communion of the church in that place, with which he hath walked steadfastly in the faith ever since, exemplifying in a striking and high degree the power of God’s grace in the ‘new creation.’ From the beginning of his turn to God there was abundant proof that * old thino-s had passed away, and that all things had become new.’ Before, a blasphemer, but now a worshipper of the true God. Before, a drunkard and a Sabbath-breaker, unclean, a ridiculer of holy things, and indulging habitually in all ungodliness and wickedness — led captive by the prince of the power of the air, who ruleth in the children of disobedience — but now, freed from his bonds and made by sovereign grace to rejoice in the liberty of the gospel. Before, a hater of good men and good things, but now a lover of both. He was made to hunger and thirst after righteousness — after the bread of life — after the knowledge of His will; and seemed only to be happy when he had a glimpse of his glory. For more than a year after his conversion he could not bear to hear any other book read to him than the Holy Scriptures and the most practical authors on religion. He shunned all political conversation, the reading of newspapers, and whatever might divert his thoughts from holy meditations and a further knowledge of his Redeemer.

“Whilst residing in his first permanent lodgings in the country, it may not be improper to mention a second remarkable vision which lie had. Walking in the garden one day, as he usually did for sacred meditation, he was suddenly arrested and overcome with a most affecting view of his Saviour as suspended on the cross and bearing his very sins. In this vision of redeeming love he was so lost that he knew not where he was — overwhelmed with unutterable joy and the most affecting gratitude for the discharge of the immense debt which he owed to the justice of a holy God. The impressions then made are still kept in strong remembrance. How long he was in this state he knew not, but was finally conducted to the house, after having called for a guide, full of joy and gladness — a second remarkable proof of his interest in gospel redemption.”

We will simply repeat our objection to the use of the word “vision” to represent what was nothing more than a strong believing view of the scene of the crucifixion, accompanied, no doubt, with a vivid imagination of the bleeding, dying Saviour suffering for his sins.

“The writer will only add that he has frequently, within the term of twenty years, heard Mr. Inglis say he would not, if it had been within the power of a wish, have had his natural sight restored, having found his eyes such an avenue to sin. His whje conduct since his conversion has corresponded with his profession as a Christian disciple. He has in the view of his brethren where he resides made a visible growth in grace, even in the knowledge of our Lord and Saviour Jesus Christ. He has with others travelling to the same blessed country been on the mount and

in the valley — a humble, meek, patient, selfis denying Christian, rejoicing in the hopes of a better country — weeping on account of his own unfruitfulness — looking for strength to vanquish his enemies, and hoping for victory by the merits of the great Redeemer. Hitherto steadfast, may he hold fast unto the end, and may many such be added unto the Lord! Blessed be God for the gift of his Son, for the revelation of his incomprehensible love and grace, and for the crown of glory which is laid up for all who are looking and longing for his second appearance!”

The foregoing account was written about thirty years ago, and Mr. Inglis, who was then in years, did not depart this life until two or three years since. As the Rev. Robert Steel succeeded Dr. Tennent as pastor of the Presbyterian church at Abington, I requested him to give me notice of the old gentleman’s death, with an account of his state of mind in his latter days. This he did, and I regret that I have mislaid his letter, so that I cannot at present put my hands on it. But I confess that I was much disappointed in not finding something more memorable in the closing scene of one who had been so manifestly snatched “as a brand from the burning.” As well as I recollect, Mr. Steel represents that the spirituality and ardour of Mr. Inglis’ religion considerably declined in his later years; that he became somewhat worldly-minded, and appeared to be too much concerned about his little property; and that he had nothing remarkable in the exercises of his mind while on his deathbed; but no one, I believe, ever doubted the reality of the change which he had experienced; neither was he ever left to do anything to bring discredit on the profession which he had made.*

One reflection which occurred to me on reading Mr. Steel’s letter was, that it is not desirable for a Christian to live to be very old, especially when all active service in the cause of Christ is precluded. Old age is a peculiarly unfavourable season for growth in grace. Many of the natural auxiliaries to piety are then removed, and at the same time many infirmities cluster around us, so * Some time after the above account was published, the Rev. Robert Steel, D. D., informed the author that owing to his ignorance of certain circumstances he had not done justice to Mr. Inglis in his account of his latter days. He has since learned that what he took for penurionsness arose from anxious desire to save as much money from his scanty income as would enable him to liquidate some debts which he had contracted before he was struck with blindness. The author feels assured that his readers will be gratified with this explanation, as it is a gracious promise to such saints as live many years, “that they shall still bring forth fruit in old age.” Ps. xcii. 14.

that a declension in religion is not uncommon in the protracted years of the aged.

Another solemn reflection was, that a man is nevei too old nor too decrepit to be covetous. Covetousness is peculiarly the vice of the aged, and when indulged strikes its roots deeper the older we grow. What Christ says to all may with emphasis be addressed to- the aged, “Take heed, and beware of covetousness.” The writer remembers to have seen and conversed with the old gentleman in the church at Abington, soon after Dr. Tennent’s death. At that time he was always in his place in the house of God, and attracted attention by his venerable and solemn appearance. It was agreed that his taste and judgment in regard to preaching were uncommonly sound and good; but nothing would pass with him in which Christ was not made conspicuous. Purely evangelical preaching was that in which he delighted, and at that period his conversation was in a strain of warm and pious feeling.

My closing remark is, that we should despair of the conversion of no one, and we should use all our eiforts to prevail on skeptical men to read the Bible. The Bible has converted more infidels than all the books of “evidences” which exist.