?>? * # 


CHRISTIAN 


THE 





MAGAZINE. 








VOL. H. 


JANUARY, 1825. No. 1. 














ORIGINAL COMMUNICATIONS. 


SOME OF THE CAUSES WHICH HINDER 
A REVIVAL OF RELIGION. 


Whoever has taken the trouble 
to investigate the early history of 
New-England, as it respects relig- 
ion, with a view to settle this ques- 
tion, whether our Fathers had Re- 
vivals of Religion? must have be- 
come fully convinced that such 
was the fact. Several of the first 
generations, born in this land, were 
nearly all brought into the chris- 
tian church by a credible profes- 


sion of personal piety. During 


the prevalence of lax opinions res- 
pocting the qualifications of church 
membership, and the undisputed 
reign of the half-way-covenant, 
these scenes cf refreshing from 
the presence of the Lord, were 
granted sparingly to the churches, 
and for considerable time, almost 
wholly withheld. It pleased God, 
however, to raise up the immortal 
Edwards, to reform his churches, 
in this land and from his day, we 
may date the commencement of 


the New-England Reformation.-- 
From that day to this, Revivals of 
great power, purity, and genuine- 





ness have been enjoyed not only 
in N. England, but in nearly all 
parts of the U. States. This then 
seems to be the great method, 
adopted by the counsels of infinite 
wisdom for building up the king- 
dom of Christ in this country.— 
Whether it is owing to any thing 
peculiar in the state of society in 
this land, or in the theology, or 
manner of preaching which pre- 
vails among us, that seasons of 
refreshing in this peculiar form, 
are nearly or wholly confined at 


present tothe U.S. 1 am not able to 


determine. Be that as it may, to 
us nothing is of more importance 
than facts respecting Revivals of 


religion. This field however is 
too wide for the present paper— 
I shall confine myself to remarks 
on some of the causes which hin- 
der Revivals—-(These causes must 
be found in the state of society, of 
men’s hearts and views, and in 


their conduct.) True, we are 
dependent on God for the influence 


of the Holy Spirit, without which 
nothing can be done. But he has 
most solemnly assured us, that he 
is more ready to give the Holy 





a 


Spirit to those who ask him, than 
earthly parents are to give bread 
to their hungry children. We are 
not straitened in him, but in our 
own bowels. Every man, who 
has the bible in his hand, must sub- 
scribe to the sentiment, that on 
God’s part “ all things are ready.” 
Among the causes then found in 
our churches and parishes, which 
hinder a Revival of religion, may 
be reckoned, 

1. A state of contention. It is 
of little importance what is the 
subject of contention, if contention 
exists. It may be respecting 
worldly business merely, or it may 
relate to denominative distinc- 
tions, or to a meeting-house, or a 
minister, or politics or any thing 
else. Wherever the spirit of con- 
tention is found, the Spirit of God 
isnot This is sure, while it lasts, 
to prevent the commencement of 
a Revival, and when commenced, 
if it then arises, to bring it to a 
speedy termination. It is impos- 
sible that it should not have this 
effect. Contention absorbs public 
attention, and chains it down to 
this world. A Revival demands 
public attention, and elevates it 
above the world. Contention de- 
stroys love: but a Revival with- 
out love, is a Revival without re- 
ligion. Contention destroys a spir- 
it of prayer. Without prayer, 
there can be no Revival. God 
will be inquired of for these things 
to do them for us. God will be 
known as the God of peace. He 
forsakes every place, where peace 
is wanting. When the apostle 





Hinderanee of Revivals. 


said, be at peace among your- 
selves, be exhorted to that, with- 
out which the use of the means of 
grace will be unavailing. 

2. Nearly allied tothe above, 
is a spirit of speculation in mat- 
ters of religion. I do not mean 
by this a spirit of honest and can- 
did inquiry respecting the funda- 
mental principles of religion, 
these which are essential to the 
formation of the christian charac- 
ter. This spirit of inquiry is a 
favourable omen; a proof that 
the deathlike insensibility and in- 
difference, so natural to man on 
the subject of religion, is begin- 
ning to yield to the force of con- 
science and the light of truth. But 
when a spirit of eager and zeal- 
ous disputation arises, respecting 
points acknowledged on all hands 
not to be essential to the christian 
system, this may be called, and 
this is precisely what | mean, by 
a spirit ofapeculation. This spir- 
it is unfriendly to a Revival. Not 
only does it turn off the minds of 
men from great practical and ex- 
perimental subjects of vital im- 
portance, but it necessarily low- 
ers the tone of earnest piety, man- 
ifested in a deep concern for the 
welfare of souls, and the prosper- 
ity of Zion. Whatever profes- 
sions may be made of zeal for the © 
glory of God, as the motive of in- 
dulging a speculative spirit, if the 
heart is so absorbed in these spec- 
ulations as to leave it cold and 
dead in regard to the salvation of 
soulv, all such professions are to 
be suspected. Zeal for the glory 











Ftinderance of Revivals. 5 


of God, when true and genuine, is 
always associated with a deep con- 
cern for the salvation of men. “ If 
aman love not his brother whom 
he hath seen, how can he love 
God whom he hath not seen.” 
Our proper business is to glorify 
God by seeking the salvation of 
men. It is truly melancholy, when 
a minister goes into a strange 
place to display “the fulness of 
the blessing of the Gospel,” to 
find that numbers, even of pro- 
fessed christians, are listening to 
him, and waiting every word, with 
keen-eyed criticism, to ascertain 
whether he believes or rejects 
the peculiarities of their own fa- 
vorite schemes. What hope is 
there that such men wili hear to 
the salvation of their souls, or 
will be impelled by what they 
hear to the more vigorous dis- 
charge of every duty? do not 
such hearers abound in some ot 
our congregations? And are not 
the hearts of some pious and faith- 
‘ful ministers sunk in discourage- 
ment, and broken, to witness the 
blasting etfects of this spirit on all 
their labors and efforts? What is 
most to be deplored is, men are 
found on all sides of all questions, 
which respect subjects not of vi- 
tal importance, who do not attach 
such an undue importance to their 
philosophical views and tenets, as 
to suspect, and almost fear a Re- 
vival in which those opinions are 
not fully embraced. 

3. This leads me to remark, 
that another cause of hinderance 
to a Revival, is a want of faithful- 


ness in preaching the essential 
doctrines of the gospel. Here I 
would remark, that some allow- 
ance should be made for those 
honest-hearted pious ministers, 
who are as yet unenlightened re- 
specting some of the vital princi- 
ples of the gospel. President Ed- 
wards remarks, that an imperfect 
ministry may have 
things in it, on account of which 
God may see fit to crown it with 
his blessing. Indeed we can hard- 
ly suppose that any ministry is 
wholly without imperfection.—- 
But what I refer to, is a disposi- 
tion to keep out of sight, certain 
truths because they are deemed 
unprofitable. Can we expect a 
blessing on a ministry which aims 
to be wiser than God ? Thesame 
objection lies against keeping back 
important truth, because it will 
give offence. ‘That minister, who 
is so far governed by the fear of 
man, as to be more afraid of the 
loss of salary than of the souls of 
his people, will in all probability 
loose both. Nor is it sufficient to 
exhibit all important truth, just 
for the sake of saving the ‘con- 
science from distress, but in so 
cloaked, and concealed, and muf- 
fled a manner that scarcely any 
body shall understand it, or feel 
There is, undoubtedly, 


some good 


its edge. 


such a thing as imprudence in 
preaching truth, and there is a 
pride of faithfulness, which makes 
what should be a humble preach- 
er a theologicai Goliab, which 
cannot be too conscientiously a- 
voided.’ President Edwards ob- 











6 Hinderance of Revivals. 


jectsto the sentiment, thatit is 
right and best to stir up as much 
enmity as possible by preaching. 
I know, said he, there is a very 
great and deep and amazing enmi- 
ty in the carnal heart against 
God, andhis word—-so deep and 
strong that it would be dangerous 
to have it all awakened. But still 
unless the vital truths of the gos- 
pel are so faithfully,and plainly and 
forcibly inculcated from the pul- 
pit, that people are obliged to see 
them, and fee] that they are de- 
monstrated, little hope can be en- 
tertained that they will be subdu- 
ed by the gospe].—What I con- 
tend for isa plain exhibition of 
vital truth. It is easy for a man 
to deceive himself, by saying truth 
must be preached, and include in 
the word truth such speculations 
as are beyond the essential prin- 
ciples of religion. Edwards was 
a model on this subject. 

4. Another cause of hinderance 
to Revivals is an injudicious exhi- 
bition of the doctrines of the gos- 
pel.. There is no doctrine so plain 
as not to be capable of distortion. 
Something may, without any bad 
intention, be added to, or subtract- 
ed from, what the bible has taught 
which will entirely change the 
complexion, and nature, and influ- 
ence of the doctrine. Total de- 
pravity may be represented, as it 
is in a famous * Contrast,” to 
“mean the defilement of the un- 
derstanding, conscience, and all the 
natural powers ofthe soul.” This 
must imply that total depravity 
makes men natural fools, and not 


the proper objects of moral obli- 
gation. On this view of the sub- 
ject, regeneration must imply the 
communication of new natural 
power to the understanding, and 
new natural faculties to the soul. 
Man’s dependance and impotence 
may be so viewed as to lead him to 
feel and say he has nothing to do— 
the only course left for him is to 
lie perfectly still in his grave till 
a voice from heaven commands 
his moral resurrection. If he is 
to be saved, he shall be, and if he 
is to be lost, he shall be. If he is 
ever saved, it will be without an 
anxious thought on his part—and 
if go to hell he must, he will not 
be tormented before-hand with 
one pang of fear. I might adduce 
many more examples of the bane- 
ful influence of injudicious repre- 
sentations of christian doctrine— 
but must forbear. It is very much 
in consequence of such represen- 
tations, that such multitudes at the 
present day are sunk into a total 
stupidity. The chills of the se¢- 
ond death are already upon them. 
{ would that this single declara- 
tion of the great Dr. Hopkins 
might be felt by every soul in this 
land—** Sinners are under no ina- 
bility, which does not consist in 
opposition of heart to the will of 
God.”” This subject, an injudic- 


ious exhibition of doctrines, is 
worthy the particular attention of 
pious laymen. Not but that there 
are private members of some of 
our churches who are as well in- 
structed as most clergymen—and 
are as capable of explaining and 









defending any important doctrine. 
But all pious laymen are not thus 
enlightened. ‘They are not to 
conclude from this, that they are 
incapable of usefulness. ‘There 
is asphere in which they may act 
with great efficiency and success. 
This, however, is not, ordinarily, 
in propounding deep and difficult 
points of doctrine, and endeavour- 
ing to selve and remove objec- 
tions. They may do much to con- 
vince their families and friends of 
the reality and importance of re- 
ligion, and when their attention is 
so iar awakened that they become 
inquirers and objectors, can bring 
them under the personal instruc- 
tions of a minister. 

5. Spiritual pride among christ- 
ians is another cause of hinderance 
to Revivals. This evil, most hate- 
ful and disgusting in itself, has a 
direct influence to prevent the 
out-pouring of the Holy Spirit.— 
God may see so much of this in 
the heart of a minister, as to ren- 
der it certain in his own mind, 
that if he were to grant the least 
success to his ministry, he would 
be lifted up with pride, and fall 
into the condemnation of the dev- 
il. He may see so much of this 
in a church, as to render it cer- 
tain, that if he were to hear and 
answer their prayers, they would 
take the glory to themselves, and 
become boastful, dogmatical, and 


despisers of others. This is a 


great and powerful engine of sa- 
tan, with which he destroys a 
_ multitude of souls. 

Finally, for the uniooked for 





Hinderance of Revivals. q 





length of this communication ad- 
monishes me te stop. A hard and 
driving manner of address is an 
evil which has its weight, and may 
deserve a moment’s consideration. 
The perfect model of all good 
and faithful preaching, wept over 
the wickedest city that ever stood 
on earth; and the most successful 
apostle, said of some to whom he 
wrote, even weeping—they are 
the enemies of the cross of Christ. 
There was no sin in Moses’ say- 
ing, **hear now ye rebels,” ex- 
cept what lay in the temper and 
manner with which he said it. Are 
not too many good men of the 
present day more like Moses in 
this respect, than they should be ? 
An impenitent sinner may be 
braced against instruction and 
warning by a look, or a tone of 
voice, or a hard sentence, as welk 
as any thing else ; and when this 
is done, further efforts are com- 
monly without any avail. It is 
worthy of serious inquiry, wheth- 
er there are unaffected tears 
enough mingled with the prayers 
and sermons of ministers, the ex- 
hortations, intreaties and warn- 
ings of christians ? 

I shall now ask the privilege te 
make a short address to my fel- 
low christians. 

Dear Brethren—Are any or all 
the causes above mentioned,which 
hinder a Revival of religion ex- 
isting and producing an influence 
among you. Pause and review, 
I intreat you, these causes, and 
answer the questionnow proposed, 
as in thé presence of God. Is 








8 Hinderance of Revivals. 


there any contention among you ? 
If so, are you not straitened in 
your own bowels? Do you not 
know what is the reason you have 
nota Revival of religion? And 
what possible use or enjoyment is 
there in the heart-burnings, and 
hard feelings which prevail among 
you? When you think ofa con- 
tention as the guilty cause of de- 
stroying one soul, do you not feel 
that the whole world is not worth 
one serious quarrel? And is there 
nothing you can do to promote 
peace? Is there no point of inter- 
est, or right, or will, you can re- 
linquish for this object? are you 
afraid of the triumphing of the 
wicked, if you should do this? 
Oh, would it not be better to bear 
all the taunts, and scoffs, and ridi- 
cule, and contempt, which wick- 
etl men can heap upon you, than 
be the means of prolonging for a 
single day a contention which you 
might settle? Can you not for- 
give 7* Have you complied with 
the command of him who said, 
when ye stand praying, forgive if 
ye have aught against any. 
Further, Is there a spirit of 
speculation among you? Are you 
not convinced that when this spir- 
it prevails, the pride of the heart 
is gratified by the keenness of the 
intellect ? How is it when ye 
come together? Has every one 
a psalm, a hymn with which his 
soul has been enlightened and 





*Ifsome of the contributors to the 
Christian Magazine would give a thor- 
ough and scriptural view of the duty of 
forgiving injuries, it would gratify 

A CONSTANT READER. 


comforted? Has every one an ex- 
hortation, stirring up the breth- 
ren to love and good works? Are 
your affections lively, and animat- 
ed, and such as they should be ? 
Is it possible, that the reason you 
are not blessed with a Revival is 
to be found in you? 

Brethren, are yousuffering your 
minister to preach plainly and 
fully the great truths of the gos- 
pel “ without fear?” Are you as- 
suring him, that whatever con- 
tempt he may incur by this course, 
or whatever he may suffer in any 
other way, you will be his friends 
and supporters ? When he preach- 
es the truth, are you putting it 
out of the the power of the world 
to say to him some of your church 
do not believe as you preach ?— 
And when he declares the judg- 
ments of heaven against the vices 
of the world, are you forbidding 
the world to say, some of the 
church are as guilty as we are? 
If you cannot answer these ques- 
tions in the affirmative, have you 
not reason to be startled at the 
question, whether the cause of 
there being no Revival in the 
place where you reside, is not 
found in you? Have your souls 
been melted with tenderness to- 
wards men, whose awful charac- 
ter is, that they are enemies of 
God—and whose end is destruc- 
tion, unless they repent? Have 
you spoken the truth to them in 
love? and left them, if not with 
a conviction that their hearts are 
totally opposed to God, yet at 
least, that yours are fall of benev- 




















olence and kindness and compas- 
sion? Brethren look well to it.— 
Is the reason why there is no Re- 
vivals in the place of your resi- 
dence to be found in you ? 

_y. . A Friend to Revivals. 


- 
of iot &» 





SERMON—No. X. 


THE UNREASONABLENESS OF WORLDLY 
ANXIETY. 


MATTHEW vi. 31.—Therefore, 
take no thought, saying, What shall 
we eat, or what shall we drink ? 
or wherewithal shall we be clothed? 


These words are found in that 
discourse of the Savior, which is 
commonly called his sermon on 
the mount. This is the longest 
of his public discourses, as they 
are recorded by the evangelists. 
It embraces a variety of impor- 
tant subjects, which apply to the 
character and conduct of men in 
all ages and nations. Yet he ap- 
pears to have had, throughout this 
discourse, a special regard to the 
instruction and comfort of his true 
friends. For he begins the dis- 
course by a description of their 
peculiar character and blessed- 
ness. Then he proceeds to illus- 
trate and enforce their peculiar 
duties. He next explains the 
great doctrines and duties of re- 
ligion, as they are contained in 
the divine law. And then he 
shows with what spirit and in 
what manner, his friends should 
perform their devotions. But af- 
ter he had given the instructions, 
which have been mentioned, he 


2 


Unreasonableness of Worldly Anxrety. 9 


employsa large portion of the dis- 
course upon the subject, that is 
suggested in the words of our text. 
In this part of his discourse he of- 
fers a number of familiar and pow- 
erful considerations, against an 
anxious concern for temporal bles- 
sings. In view of these consider- 
ations, he urges upon his hearers, 
and in a special manner, upon his 
true friends, the words of our text. 
He says “Therefore, take no 
thought, saying, what shall we eat, 
or what shall we drink? or where- 
withal shall we be clothed?” From 
the meaning of the original and 
from the very nature of the subject 
we are prevented from supposing, 
that the Savior intended that no 
manner of thought or concern, was 
to be taken respecting the things 
he here mentioned. He meant to 
forbid those, whom he addressed, 
to be anxious and troubled about 
temporal blessings. The reasons, 
by which, in the context, he en- 
forced the words of our text, ap- 
pear to be, in some degree, pecul- 
iar to real christians. Hence we 
are lead, in the present discourse 
to consider this general observa- 
tion—Christians ought not to be 
anxious respecting temporal bles- 
sings. 

To illustrate this observation, 
it is proposed, 

1. To show why christians are 
liab_e to be anxious about temporal 
blessings ; and, 

II, To show why they should 
not be anxious about such bles- 
sings. Itis proposed, 

I. To show why christians are 





40 


liable to be anxious about tempo- 
ral blessings. 

If they were not liable to be 
anxious about such blessings, the 
Savior would not haye used so 
many arguments, as he urges in 
our context, against such a spirit 
of anxiety. But it appears prob- 
able, from experience and observ- 
ation, as well as from the Savior’s 
instructions, that there is no evil, 
in which real christians, general- 
ly, are more liable to indulge them- 
selves than an anxious concern 
about. temporal blessings. And 
there are several considerations, 
by which they are induced to fall 
into this evil. 

1. They are liable to become 
anxious about suck blessings from 
seeing the temporal prosperity 
of worldiv people. Christians are 
placed among the people of the 
world, who have their portion in 
this life. Though worldly people 
are not always prosperous in their 
pursuits, yet they are more com- 
monly indulged in earthly riches, 
honors «nd pleasures than the peo- 
ple of God. While the people of 
God are witnesses of their designs, 
exertions, possessions and enjoy- 
ments, they are greatly tempted 
to imbibe their spirit and to be- 
come anxious for those temporal 
blessings, which they see so gen- 
erally and bountifully bestowed 
upon the ungodly, The psalmist 
penitently confesses, that he was 
envious and anxious, when he saw 
the prosperity of the wicked.— 
Against this occasion. of worldly 
anxiety God cautions his people. 





Unreasonableness of Worldly Anzxiety. 


He says—* Fret not thyself be- 
cause of evil doers; neither be 
thou envious against the workers 
of iniquity. Fret not thyself be- 
cause of him, who prospereth in 
his way, because of the man, who 
bringeth wicked devices to pass.” 
The people of the world allow 
themselves to form and practice 
such devices to acquire temporal 
blessings, as pious persons are un- 
willing to adopt. In view of the 
worldly designs, exertions and 
prosperity of sinners, they are very 
liable to be troubled and anxious 
respecting their own temporal con- 
cerns. 

2. Christians are liable to be 
anxious about temporal blessings 
from their constant need of these 
blessings. Though they are apt 
to desire a greater portion of tem-~ 
poral blessings, than they really 
need, or would use in a proper 
manner, yet they do need many 
favors to supply their constant and 
numerous necessities. And when 
they consider how much they do 
need and shall need, as long as 
they live, they are apt to be 
troubled and to be anxious, say- 
ing——** What shall we eat and 
what shall we drink? and where- 
withal shall we be clothed ?”— 
They sometimes find themselves 
needy and destitute of such bless- 
ings, as are necessary for the 
comfort and support of their lives. 
And in such a state of constant 
want, they cannot be ignorant nor 
insensible of their situation. And 


they are very apt to be careful 
the many 


and troubled about 











things they need; and to be 
thoughtful and anxious about the 
supply of their constant and nu- 
merous necessities. 

3. Christians are liable to be 
anxious about temporal blessings, 
because, very often, they can see 
no way to obtain the favors they 
need. Sometimes their former 
sources fail ; and they know not 
what way to turn, nor where to 
look for the supply of their neces- 
sities. Sometimes their necessi- 
ties are greatly increased, with- 
out any increase of their resour- 
ces. Many pious persons have 
been reduced to the most strait- 
ened and needy circumstances ; 
and yet they have been unable to 
see from one day to another how 
they could obtain their daily 
bread. In such straits they are 
very liable to be anxious and to 
think they have good reasons to 
be troubled respecting their tem- 
poral affairs. Butifthey are sub- 
jected tono present suffering, in 
respect to temporal blessings,they 
are apt to indulge an enquiring 
and anxious spirit respecting fu- 
turity, when they can see no way 
to supply their future and expect- 
ed necessities. ‘Their anxiety is 
apt to arise and increase, as favora- 
ble appearances and prospects les- 
sen orcease. Again, 

4. Christians are liable to be 
anxious about temporal blessings, 
as they are disposed, through unbe- 
lief to be distrustful of divine prov- 
idence. When their hearts are 


fixed, trusting in God, they leave 
all their concerns in bis hands.— 





Unreasonbleness of Worldly Anziety. 


i} 


And they can then say—* The 
Lord is our shepherd; we shall 
not want.” But if their faith sub- 
sides and their hearts turn from 
God, they become troubled and 
anxious about every object, by 
which they are affected. And 
as they are very liable to decline 
from God in their hearts, they are 
in danger of falling into a distrust- 
ful spirit. ‘Then they are anxious 
respecting temporal blessings.— 
This spirit of unbelief and dis- 
trust is the real foundation of all 
sinful anxiety in christians. And 
so long as they are liable to dis- 
trust divine providence, they will 
be equally liable to be anxious 
about temporal blessings. 

It is now proposed, 

li. To show why christians 
should not be anxious about tem- 
poral blessings. ‘The Savior uses 
a number of arguments, in our 
context, to persuade his people 
against the indulgence of an anx- 
ious spirit. And we need look no 
farther, than what he says on this 
subject, for reasons that should in- 
duce christians not to be anxious 
about temporal blessings. As one 
reason against their being anxious, 
he intimates, 

1. That by being anxious they 
would be like those, who are 
wholly destitute of religion. Hay- 
ing spoken the words of our fext, 
he adds, “For after all these 
things do the gentiles seek.” The 
nations, whom he calls the gen- 
tiles, were then im heathenish 
darkness and wickedness. They 
were without the knowledge and 








12 


favor of the true God. Their 
chief concern and pursuit extend- 
ed no father than to temporal 
blessings. For the children of 
God to resemble persons of such 
a character, would be very dis- 
pleasing to their Father in heay- 
en, and very injurious to them- 
selves. And it is at present an 
important reason against worldly 
anxiety in christians, that the peo- 
ple of the world are anxious a- 
bout the objects of time and sense. 
To be conformed to the world 
in this respect, is inconsistent with 
their character, profession and 
privileges. If christians would 
show, that they differ from world- 
ly people, they must not be anx- 
ious about worldly things. But if 
like the world, they are anxious 
about these things, they dishonor 
their heavenly Father and act un- 
worthy of their holy profession. 
It may be observed, 

2. As another reason against 
worldly anxiety in christians, the 
Savior declares that their heaven- 
ly Father knows that they need 
temporal blessings. He says— 
‘¢ Your heavenly Father knoweth 
that ye have need of all these 
things.” By his knowing what 
they need, is meant that he consid- 
ers and regards their necessities. 
He constantly sees what they 
need ; and he feels a lively and 
tender interest in their circum- 
stances. While God is so concern- 
ed for his people, they ought not 
to be troubled and anxious about 
temporal blessings, but should cast 
all their cares on him. When 








Unreasonableness of Worldly Anziety. 


christians consider the character 
of God, and their relation to him, 
they are contented and satisfied in 
believing that he considers what 
they need, and is properly affect- 
ed by their necessities. 

3. As another reason against 
worldly anxiety, the Savior di- 
rects his disciples to consider the 
providence of God towards inferi- 
or creatures. From what God 
does in feeding the fowls of the 
air, and in clothing the grass of 
the field, he shows they have no 
reason to be distrustful respect- 
ing his providing for their tempo- 
ral necessities. He says, * Be- 
hold the fowls of the air; for they 
sow not, neither do they reap, 
nor gather into barns; yet your 
heavenly Father feedeth them.— 
Are ye not much better than 
they ?”’ Again he says, ‘* Why take 
ye thought for raiment? Consid- 
er the lillies of the fieid; how 
they grow: they toil not, neiiher 
do they spin. And yet I say unto 
you, that even Solomon in all his 
glory, was not arrayed like one 
of these. Wherefore, if God so 
clothe the grass of the field, which 
to-day is; and to-morrow is cast 
into the oven, shall he not much 
more clothe you, O ye of little 
faith?” After giving such instruc- 
tion, well might the Savior say, 
‘‘ Therefore, take no thought, 
saying, What shall we eat? or 
what shall we drink? or where- 
withal shall we be clothed?” 

4. As another reason against 
worldly anxiety, the Savior inti- 
mates, that it can produce no 











good effect. He says, ** Which 
of you by taking thought, can add 
one cubit unto his stature?” To 
these words, according to Luke, 
the Savior adds this question— 
‘If ye then be not able to do that 
thing, which is least, why take ye 
thought for the rest?’ Worldly 
anxiety never removes nor lessens 
a person’s necessities ; but it pre- 
vents him from enjoying what he 
has, and unfits him for receiving 
what he needs. An anxious spirit 
about worldly concerns and tem- 
poral enjoyments, is perfectly un- 
reasonable, as it is totally ineffect- 
ual. 

5. An anxious spirit about tem- 
poral blessings withdraws the at- 
tention and the affections from 
spiritual objects. ‘This consider- 
ation the Savior offers, in our con- 
text, as another reason against 
worldly anxiety. He says, “ Lay 
not up for yourselves treasures on 
earth, where moth and rust doth 
corrupt; and where thieves break 
through and steal: but lay up for 
yourselves treasvres in heaven, 
where neither moth nor rust doih 
corrupt; and where thieves do 
not break through nor steal. For 
where your treasure is, there will 
your heart be also.” ‘The cares 
of this life, the Savior mentions, 
in explaining the parable of the 
sower, as one of the causes, that 
choke the word, and render the 
hearers of the gospel unfruitful. 
While persons are anxious about 
temporal concerns, they bring 
leanness into their souls. But 
spiritual interests and enjoyments 





Unreasonableness of Worldly Anxiety. 


13 


are more excellent and important 
than temporal. For this reason 
christians should set their hearts 
upon heavenly objects and not be 
anxious about earthly things.— 
Again, 

6. Anxiety about temporal 
blessings is inconsistent with the 
service, which christians owe to 
God. They are required and are 
bound to devote themselves to his 
service, and give him the first and 
highest place in their affections 
and exertions. But they always 
turn their hearts from God, when 
they become anxious about them- 
selves and the temporal blessings 
they need. This consideration 
the Savior also urges against an 
anxious spirit. He says—-‘+ No 
man can serve two masters; for 
either he will hate the one and 
love the other; or else he will 
hold to the one and despise the 
other. Ye cannot serve God and 
mammon.” He then adds, “‘There- 
fore, I say unto you, take no 
thought for your life, what ye 
shall eat, or what ye shall drink; 
nor yet for your body, what ye 
shall put on.” An anxious and sel- 
fish spirit hinders worldly people 
from becoming religious. It also 
prevents christians, so far as it 
prevails, from being faithful and 
joyful in the service of God.— 
Christians cannot serve God, while 
they allow themselves to be anx- 
ious concerning their own tempo- 
ral necessities. Besides, 


7. Christians should not be anx- 
ious about temporal blessings, be- 
cause the kingdom of God should 


i4 


engage their first and highest at- 
tention. ‘Seek ye first the king- 
dom of God and his righteous- 
ness,” is the requirement of the 
Savior, in connection with the pro- 
hibition, that is given in our text. 
The enlargement and prosperity 
of the kingdom of God on earth, 
call for the constant attention and 
vigorous exertions of his people. 
To turn from this great and no- 
ble object to their temporal neces- 
sities is very unwise and sinful. 
Their very prayers forbid an anx- 
ious spirit about temporal objects. 
For they are taught to pray, say- 
ing, “Our Father, who art in 
heaven, hallowed be thy name. 
Thy kingdom come. Thy will be 
done on earth as it is done in heav- 
en.” According to these petit- 
ions should always be the feelings 
of their hearts and the actions of 
their lives. But such petitions are 
inconsistent with such a spirit, as 
leads a person to indulge anxious 
thoughts about his own temporal 
necessities. Let christians feel 
and act, as they ought in respect 
to the glory of God and the ad- 
vancement of his kingdom; and 
they will not be careful and 
troubled about the vain and tran- 
sient objects of this world. Once 
more, 

8. God promises to christians, 
who are faithful and obedient to 
him, all the temporal blessings 
they may need. In our context, 


the Savior says— Seek ye first 
the kingdom of God and his right- 
eousness and all these things shall 
he added unto you.” 


And God 





Unreasonableness of Worldly Anziety. 


makes many promises of the tem- 
poral blessings, which they may 
need, to his people in various 
parts of the holy scriptures. They 
ought to take his word, as the 
foundation of their confidence and 
to cast all their cares upon him. 
But as a distrustful and anxious 
spirit rejects and opposes the kind 
and gracious promises of God, it 
is highly sinful and offensive. The 
character, the conduct and the 
word of God, forbid and condemn 
an anxious spirit respecting tem- 
poral blessings.—It is, then, for 
the wisest and best reasons, that 
the Savior says in our text— 
“ Take no thought, saying, what 
shall we eat; or what shall we 
drink ; or wherewithal shall we 
be clothed?” 
IMPROVEMENT. 

1. If christians have no reason 
to be anxious about temporal bles- 
sings, then with a right spirit they 
will be very happy respecting 
these blessings. With such a spir- 
it, they will be content with such 
things as they have; and will 
trust in God for what they may 
need. Being relieved and con- 
tented in respect to the things of 
this life, they will be prepared to 
perform the duties and enjoy the 
blessings of the gospel. And they 
will find that “ godliness with con- 
tentment is great gain.” With a 
right spirit a christian can say 
with the psalmist. ‘The Lord 
is my shepherd ; I shall not want. 
Surely goodness and mercy shall 
follow me all the days of my life.” 
If christians will only keep them- 














selves from anxious thoughts and 
worldly cares, they may enjoy 
that godliness, which “ is profita- 
able unto all things ; having prom- 
ise of the life that now is and of 
that whieh is to come.” 

2. Christians may learn their 
spiritual condition by attending to 
their conduct respecting temporal 
blessings. They may determine 
whether they are advancing, or 
declining in religion. If they are 
advancing in religion, they are 
not careful and troubled about 
earthly things. - They then find 
better objects than this world can 
afford, to employ their attention 
and affections. But as they be- 
come anxious about earthly things 
they turn from God and decline 
in respect to the duties and enjoy- 
ments of religion. If then christ- 
ians would understand their spir- 
itual condition, they should en- 
quire and consider how they are 
affected in respect to the interests 
and concerns of this life. 

3. From what has been said, we 
may conclude, that there are 
good reasons why God places many 
of his people in needy circum- 
stances respecting temporal bless- 
ings. Many christians are very 
needy and destitute in respect to 
the things of this life. Such a 
state serves to try their hearts.— 
Such trials are suited to show 
christians to themselves and af- 
ford an high degree of comfort and 
joy in the evidence of their love 
and friendship to God. Constant 
poverty leads christians to trust 
in divine providence for temporal 


Unreasonableness of Worldly Anxiety. 


13 


blessings. Such trust in God is 
far more safe and happy, than con- 
fidence in abundance of worldly 
possessions and enjoyments. Pov- 
erty promotes in christians their 
enjoyment of God in temporal 
blessings. They more highly en- 
joy God in what they receive, 
than what they would do, if they 
were not made sensible, by their 
poverty, of his providential care 
and kindness, and of their depen- 
dance upon him for the supply of 
their wants. ‘The poverty of 
christians affords an opportunity 
for God to show his character, and 
express his love and kindness in 
providing and bestowing the bless- 
ings they need. Needy christians 
see more of God in the little they 
receive, than the richcan see in 
the abundance they possess. The 
poverty of many christians affords 
other christians an opportunity to 
follow the example of their heay- 
enly Father in supplying the wants 
of their needy brethren. There 
are, then, wise and good reasons, 
why many christians should be 
placed in needy circumstances re- 
specting temporal blessings. 

4. If christians are liable to be 
anxious about temporal blessings, 
then a contented spirit respecting 
these blessings, is an eminent at- 
tainment in religion. Many per- 
sons doubtless suppose, they are 
contented, because they have nev- 
er been severely tried; but have 
commonly been placed in easy and 
pleasant circumstances. Some per- 
sons may be easy in their feelings 
about temporal -blessings from a 











member the Lord thy God.”— 
They, who enjoy temporal pros- 
perity, are very apt to forget God 
and to disregard his glory in using 
the blessings they haye received 
from his hand. But they ought to 
be sensible of their entire depen- 
dance upon God for all their pos- 
sessions and enjoyments. And 
they should be careful to use their 
temporal blessings with a frugal, 
thankful and obedient spirit. 


o_o 


° 


IN WHAT SENSE DOES GOD DESIRE THE 
SALVATION OF ALL MEN ? 

This question takes it for grant- 
ed, that God does desire the salva- 
tion of all men. A truth so plain 
as this, and so readily admitted by 
almost every reflecting mind, 
scarcely needs a formal proof.-- 
The fact that God is benevolent, 
that he has given his Son to die 
as a propitiation for the sins of 
the whole world, that he freely of- 
fers salvation to all upon condition 
of their repentance toward God, 
and faith in the Lord Jesus Christ, 
that he has given his Holy Spirit 
to strive with those who reject, 
as well as with those who embrace 
the gospel, that he has invited, 
entreated, and besought sinners of 
every description to accept of his 
offered mercy and live, is certainly 
enough to convince every candid 
person, that God desires the eal- 
vation of all men. But the ques- 
tion before us is, ‘+ In what sense 
does he desire this? To give a 
plain and satisfactory answer to 


God's desire for the Salvation of all Men. 


17 


the question here stated, is the ob- 
ject of this paper. And, 

1, We are not to understand 
from the fact that God, desires 
the salvation of all men, that he is 
determined to save them all.. Many 
have supposed, from the desires 
which God has manifested on this 
subject, that he has determined to 
save all; and of consequence all 
will be saved. But we, in thou- 
sands of instances, do not deter- 
mine to accomplish things, which 
on some acrounts, would be desir- 
able; and in thousands of other 
instances, we determine upon 
things, which on some accounts 
are undesirable. And for ought 
that appears, higher orders of 
beings may ofien find it necessary 
to do the same. It cannot there- 
fore be inferred, from the desires 
of the Supreme Being that all 
mankind should be converted and 
saved, that he has determined to 
save them all; and especially is 
such an inference inadmissible, 
since he has clearly revealed in 
the scriptures determinations of a 
diff’rent kind. He has there as- 
sured us in the plainest terms, 
that all mankind are not to be saved. 
The wicked will, at death, be 
‘driven away in their wicked- 
ness’”’—they will come forth, in 
the last day “ to the resurrection 
of damnation”’—~at the final judg- 
ment, they will “go away into 
everlasting punishment,” where 
‘‘ the worm dieth not, and the fire 
is not quenched,” and where “ the 
smoke of their torment ascendeth 
up, forever and ever”’-—But if 





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—unspeakably great ; and the on- 
ly consideration, by which the 
benevolent heart can be recon- 
ciled to it, is, that it is an_ evil 
without which, the highest glory 
of God, and the great good, could 
not be promoted. Bui by the sen- 
timent now under consideration, 
this only method of becoming re- 
lieved of the difficulty is taken 
away. The highest glory of God, 
and the greatest good, can be pro- 
moted, it appears, in the salvation 
of all men, equally as well as 
they are at preserit. Why then, 
lask again, are not all saved ? 
Why has infinite benevolence 
adopted a plan, involving the 
eternal ruin of millions of crea- 
tures, ifhe might have glorified 
himself, and promoted every de- 
sirable purpose of his government, 
equally as well, in some other 
way. 

Again, The idea that God de- 
sires, on the whole, the salvation 
of all men, is inconsistent with 
various and numerous represen- 
tations of scripture. It is incon- 
sistent with those passages which 
represent him as appointing a 
certain portion of our race, to be 
++ the vessels of his wrath.”” “* Who 
stumble at the word, being diso- 
bedient, whereunto also they were 
appointed.” ‘ There are certain 
men crept in unawares, who were 
before of old ordained to this con- 
demnation, ungodly men, turning 
the grace of our God into lasciv- 
iousness.”” And the Supreme Be- 
ing is represented in the scrip- 
tures, not only as appointing a 





God's desire for the Salvation of all Men. 


i$ 


certain portion of men to sin and 
death ; but as blinding their minds, 
hardening their hearts,and prepar- 
ing them for their final doom. — 
*‘ Hath not the potter power over 
the clay of the same lump, to 
make one vessel unto honor, and 
another unto dishonor.” “Whom 
he will, he hardeneth.” «‘ The 
election hath obtained it, and the 
rest were blinded.” ‘Make the 
heart of this people fat, and make 
their ears heavy, and shut their 
eyes; lest they see with their 
eyes, and hear with their ears, 
and understand with their hearts, 
and be converted and healed.”°— 
‘For this cause, God shall send 
them strong delusion, that they 
should believe a lie, that they all 
might be damned, who believed 
not the truth.” And God is fur- 
ther represented in the scriptures 
not only as appointing a certain 
portion of our race to eternal 
death, and as blinding, hardening, 
and fitting them for it; but as so 
ordering events in providence as, 
in his own time, to cut them off, 
and complete their ruin. “It was 
of the Lord, to harden the hearts” 
of the Canaanites “to come against 
Israel, that he might destroy them 
utterly.”” The sons of Eli, “ heark- 
ened not unto the voice of their 
father, because the Lord would 
stay them.” ‘And the Lord said, 


Who shall entice Ahab, king of 
Israel, that he may go up, and 
fali, at Ramoth Gilead.’ What- 
ever may be thought of these va- 
rious passages, they certainly are 
in the bible ; and whatever inter- 


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verse, so far from thwarting or de- 
feating this plan, are themselves a 
fulfilment of its essential parts.— 
On this infinite and glorious plan 
of government,.in which all things 
are tending in the happiest man- 
ner towards the greatest general 
good, the heart of Deity has been 
uniformly set; and in accomplish- 
ing it, he is moulding the hearts, 
and directing all the changes and 
concerns of creatures, according 
to his pleasure. In perfect con- 
sistency with their freedom, and 
with all due regard te considera- 
tions of character and of justice, 
he is forming his vessels of mercy, 
and his vessels of wrath—-he is 
melting and hardening, saving and 
destroying, as seemeth good in his 
sight. He is * working ail things, 
according to the counsel of his 
own will.” 

And while the view we have 
given, thus leaves the great plan 
of Deity unchanged and glorious, 
it also leaves him at liberty to in- 
dulge and to express all the feel 
ings of his benevolence, in respect 
to existing characters and events. 
He may feel the yearnings ofa 
father towards his incorrigible and 
ruined enemies. He may say in 
respect to them, “ How shall I 
give youup” He may affirm in 
the most solema manner that he 
has no pleasure in their death.—— 
He may invite and entreat them 
to turn andlive. He may desire, 
in itself considered, and desire 
earnestly, that all should be saved. 
It is thus, that the view here giv- 
én harmonizes all the various rep- 


God’s desire for the Salvation of all Men. 21 


resentations of scripture on the 
subject; and consequently it is 
entitled to be receivéd as a part 
of that truth which has been re- 
vealed to us from heaven. 

To the sentiment advanced in 
this paper, | know of but one ob- 
jection which needs at present te 
be answered. It has been said, 
“If God desires the salvation of 
all, in itself considered merely, and 
not on the whole; then there can 
be no sincerity in the universal in- 
vitations of the gospel. 

In answer to this objection it 
may be sufficient to say, that the 
universal invitations of the gospel 
were designed to express the good 
will which God bears to all men, 
and the desire which he feels for 
their salvation in itself considered. 
If it is a fact, that he feels a very 
strong and ardent desire for the 
salvation of all men in itself con- 
sidered, at the same time, that he, 
from a regard to the greater good 
which will accrue to the universe 
from the punishment of some, de- 
termines that all shall not be say- 
ed, it is highly proper and impov- 
tant that he should express it. It 
is as important that this feeling of 
his should be expressed, as it is 
that his true character should be 
known; for, this concealed, his 
true character could not be known. 
But there is no conceivable way 
in which God’s benevolence to alt 
men, his desire that they may be 
saved, and his unwillingness that 
any should perish, could be ex- 
pressed, when some are actually 
lost, but by his providing a Savior 





ua oy} ut ‘aq qTIM 10 ‘sea J9A0 
qorqm ‘fiasta og} [je pue ‘als a4) 
|[@ paepur pue feaoel Ino jo uot} 
-1od ev Aq uorsafes yeay 2104) pue 
‘sdayo jadso3 jo uotjyeSjnwoid oy} 
‘USUI pus sjasue jo yey ay} puy 
——3s9q 04} Alpoproep sem yt eq} 
SuruutZeq ay) wos Aes ay osNeD 
-39q—}! podsajaid Ajyeuiaja pue 
Ayjeursto ay asneseq ynq—-! 39% 
2q} aq pynom yons yeq}‘AjIGI1a}0 UT 
‘MUSaJO} oy aSned2q JOU—SsULI9} 
24} 0} o9pead0e 4OU prnom qe ‘pa 
-19f}0 SBM uOoT}eATeS UaYM ‘asnED 
-2q 10u—Apauiar ve Ajddns 0} pa 
-Ysta oy pure ‘]jaj Uew asnedaq jou 
—}! pojdopeazy = -paraype Ajui0; 
“Tun sey oy ysl 94} Glos ‘yoIgM 
jo UauIYGsT]dm020e 9Y} 0} puv ‘pas 
-1ajaid Aj1u1a}a Ut por Gory 7eq} 
se—au0 }8aq 94} A[paptoap sv uot} 
-BJisIUImMpe VUIAIp jo uejd juasaid 
ay) sjuaseidal 41 yey) ‘uas13 a10q 
4A914 9G} 0} B]Qusoary A[YSry st 4] 
‘20B1 INO 
yo uorlod e jo atni ay} ajajdmos 
ysnu ‘juaWMedojaaap ayeultyjn s}I UT 
qorqg ‘avid e paydope seq pur ‘pa 
“ARS 9q JOU pphogs [Je yey) ‘ajoqm 
24} Uo ‘jsaq 7 Ua—as sey ay {NS 
‘PIAS 9q P[NOYs Ie IVY} “Mara sty) 
ur ‘sadisap aff  *10}8919 BY) 03 
QWO0d]aMUN *paJapIsuod jjas}! ut ‘st 
sainjeald sty jo Aue so urns jeug 
ey} OS “Weay) puss Oo} seurIwI93 
-op oy pue *j}aas aq pynoys suo} 
-je jvy) ajoGa ay} UO 189q }1 Saas 
ay NS .UeUl jo Gaipjiqo aq} 
@AI1I3 Jou ‘*AjSuypim yIpje jou 
TI0p aff» ‘Ayeq oeqi jo yeeq 
JUIjOAQUI 9Y} O} B[quilsepun o1e 
‘saajasMloy} Uf pamatA ued Saji] 
qnaseid a4} Jo suoToIpye ay} ‘snq,y, 


may 110 fo uoywayng ay2 40f aursap 5,por) 





—9]OM o}IUGU 94} 0} NOT}eTaz 
Ul peMoIA Uaym pue ‘saAjasmaq} 
Aq pomata uaqm Apusiagip Asos 
wig 0} Jeadde ysnui s}Dalqo soy 
‘Suleg owaidng ay} 0} dn pats 
-1e9 aq Ajayes Aem ‘suteye uewng 
ul snotaqo AiaA os ‘0, padsazad 
9194 UONOUIsSIP ay, “payst;dmod 
oe Ajjnjivayo pue——sn Aq uo po 
-uluLlajep Ajastm aie——ajoyas oq} 
uo sn 0} ajqeilsap seadde sZuryy 
yous suc soy ‘ys {sn 0} aque 
-JIS@pUN JJOS}I UI aq Jsnul ‘pulw JO 
Apoq ul sayqjoya ‘ured sn sesned 
qorym ‘Surg, Aue jo Surop eq} 
‘peepal pue—ouloIpem pepeeip | 
‘payjzoy ev jo Surye} oyj}—quy 
paseasip Ajjejiom e jo soreind 
“we ayy, “juezJodull pue ajqeiisap 
Jeadde‘sao0l}9a0009 1194} Ul peMmals 
uaym ‘ajqei[sapun saAjasulayq) Uf 
are yotym ‘siaqjo Auem pue 
‘ ajqealsapun svadde ‘sZury) 10430 
0} UOTIVI[AaJ UL pamMaTA UaYys ‘sN 0} 
Q[qeulsep SaaAjasuley) Ul due Gory ss 
‘sSurg) Auem ‘snyy, *ssurqi 12q}0 
0} UCT}RIa1 Ul pamaIA usgM pue 
‘y]98}1 Ul SI }I SE PAMeTA DIYs ‘sn 0} 
yoadse JUdJagIp ve yUasedd jou svop 
yorqas uada Age Ajaoueds st a1aq, J, 
—‘palapisuod jlas}t ul ‘sty) souls 
-ap ay }ey) puejsiapun 0} aie am 
‘uaul «je JO GoreAles ag} Sulsisap 
se pojuasaida sI poy uay MA “g 
‘aasosqo mou y ‘ABés 
dayjo Aue ul se ‘ju Sutavs OT [joa 
sv *poos 3s9}e013 a4} ajomoid pue 
‘yyasmrq Aps0js uvd ay yeq) pue 
‘uadl [je JO aotjeajes oy) Sajoqas 
aq} uo ‘saJIsap por jeg} jUOUr 
“13098 94} YIM AduUa}sIsuOour Sur 
-1ej3 ul ‘yury) | ‘ulewed [IM Aaq} 
‘wagq) uodn jnd aq Mew uonejaid 


06 








room, where she might rest from 
her fatigue till we were summon- 
ed to resume our journey. The 
sun had advanced considerably in 
his course ; the morning was de- 
lightful; and the whole scenery 
calculated to enliven and animate 
the feelings. I endeavoured to 
cheer the mind of my feeble fel- 
low-traveller, by directing it to 
the interesting objects which were 
presented to our view. But it 
was in vain. She seemed unin- 
terested, alike in the beauties of 
nature, and of art, and in every 
subject | could propose, and dis- 
posed to be silent, as far as with 
propriety she might. Yet her’s 
was not the silence of a vacant 
mind. There was an expression 
of intelligence in her countenance 
which had survived the wastings 
of disease, and which gave an in- 
terest to her appearance when 
the glow of health bad departed. 
Her mind was evidently upon 
some yet untouched subject-— 
There was a deep thoughtfulness 
in her countenance, which con- 
vinced me that the memory of 
some severe affliction possessed 
her soul, and at the same time a se- 
renity which said, that her’s were 
not feelings of unmingled sorrow. 
I felt a desire to know the history 
ofthe mourning stranger, but the 
subject was too delicate for direct 
enquiry and | suppressed my curi- 
osity. As we approached the ter- 
mination of her ride, | asked her 
if she was going to her parents. 
“ [ have no parents” she replied, 
“Tam an orphan.” I soon per- 





The Orphan. 


23 


ceived that I had touched upon 
the subject which occupied all her 
thoughts, and that on this she con- 
versed freely. From the little 
sketch which she voluntarily gave 
me of her situation, I learned that 
afew months previous, her fa- 
ther, her mother, her brother 
and sister; the only members of 
the family older than herself, had 
within five weeks of each other 
been all laid in the grave. 

Her surviving sister, ; younger 
than she, had been taken into the 
family of the minister of the par- 
ish, to whose little flock the de- 
ceased belonged. She had resid- 
ed mostly in the city, which we 
left in the morning, and was now 
returning to her guardian and 
friends, on account of her failing 
health. The stage here turned 
from the main road, to accommo- 
date one of the passengers, and 
brought us close along by the vil. 
lage church-yard. The emotions 
of her mind were visible in her 
countenance, anda tear involun- 
tarily rose in her eye, as this rest- 
ing place for our mortality met 
her view. “There,” said she; 
pointing to a distant part of the 
grave yard, where four dark mar- 
bles stood close together, “ are 
my parents, my brother, and my 
sister.” 

The emotions produced by the 
first prospect of these habitations 
of the dead, passed away with the 
moment, for it was attended by no. 
new feeling. Her mind was ac- 
customed to dwell on these sub- 
jects, and its usual serenity was 





® 0} poyoNpuos sem oys ‘asnoy 
ysujyeoig INO je SBGlAliie uC 
‘pajejduiajuo0o alam 
aulely ajqeey pue ‘aouruajun0d 
ajed Joy ‘yqorym Y}IM suoTsuaY 
-aidde ay} 0} jotjet ou papioge 
‘peajs S}! Ul as01e SOUIT}IWIOS YOY mM 
‘gsny 913904 94) pue Yyoey4o Joy 
WOJj papery pey YeeY JO as01 94,7, 
—‘pauoljuaul aAey | 8UO 34} .0} 
kjaepnoiyjsed pausny sem uoruajje 
ky . '03v3s oy) at suoruedwos fw 
Ayounsip alow Zutrmara jo Ajtun} 
-1oddo uv sul papsoye pue uoziloy 
24} papuodse uns aq} ajiyMueayy 
‘GOISIA afqaay 
yah st aamodiaa0 pynoa, yorqas 
jO Mata [[nJ aq) ‘sanopualds asoyg 
jo Sutpjojun jenpeas ay} aAtaoisad 
j[14 ‘yeep Jo Mopeys ay} jo Aayjea 
ylep 9y) WO sasi9W9 31 se “y14Ids 
poinjdeiua ay) ‘sdeysad ‘snqy, 
—'£1013 siq ul asise ssausnoa}y stl 
JO uns 94} pue ‘Yy}JIev—a INO WoOl pa 
-seyd aq [[eYs ssouUylep [viol UayM 
‘hep yey} JO ssaujyysiag ay) oul0 
1]! sng} (Zarusow ay) jo shes ay} 
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sopeys oy} Avs] sey ‘| pres ‘snq 7, 
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ay} se punojoid se doaajs e ojul 
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1314 94} 7eQ) sem PW JOyJOGM 
“Gyeey 24 
-9aj Jay uodn apis aay jo Joe 24} 


‘unydscQ mL 





ynoqe ‘Ajyalxue yonw possoidxa 
oyM‘spustly Joy jo omy Aq a8e}s 04} 
0} pajonpuos sem ayg ~“Surusnow 
daap jo sjaouiliqey ul peyo ‘ayvur 
-aj Sunot v svas‘syeas J19q} @} Ajsea 
sy} pouowmns 1am oyas ‘Laurnol 
fui jo suotueduiod oy} Suowy 
‘ep Surqoeoidde paounou 
-uv oy sv ‘y909 aq} JO BdI0A []LIYs 
ay} 10 ‘Zuissed sno fq paqanjsip 
udeq BAeY SJaqUIDy[S asoya‘Sop 94} 
jo Suryieq ay) pdeaq sea oso 
ydaoxa ‘uayoiq pey yt se doap 
se ‘agouatts @ Aq papeaoons sum 
‘s3901]8 94} YSno1g) yorod-ase}s 
ay} Jo Sarpyer ayy pue “1s seas 
Ayo ay) jo wing Asng ayy, "74216 
24} JO SalJeulMIA, [NjJeyeM 304% 
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743114} AZ aq} jo sa0ueape oy} 
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‘yuaWIeWIG 9y} Ul aIqIStA JaA OOM 
sivjs Sulyyuya}, oyy, ‘suruiouw 
19q0}9Q auy & seM}T “dO}SOg JOF 
a5e}s 9q} Ul *yNOT}IaUUOD UT SUMO} 
yedroursd ay} Jo auo ye yeas Au 400} 
| ‘UOSpNE] OY} JO ySaM INO} & UOIy 
‘Qouls SyOOM May & ZuluInjoy 


*“NVHdUO JZHL 


~ 


*pood je1auad oy} 0} 
paiva. siq op sasodind sty se ‘aces 
uvuiny 94} jo jenprarpur A1aAa 
0} pledged jUa}oAaueq pu Jepud} 
siq ssoidxa Ajqios0y pue Ay1¥9]9 
se jadsod ay} jo suonej{aul pue 
suoIsIAoid asayy, ‘way, jdo00R 
0} [[@ Suipuewwues pue Zurjyee4 
-ua ‘SuljfAul siq pue ‘je 0} uop 
-red jo siago Suryeut siq ‘qe Joy 


oq 









fs 


+ his 
WE MAT 


Lar 


tet Bi tg PO irene nc gy 
PR Ae ae RSI SS i BR 


tee Sa ane 
cir Sse 


ERs 


nile 


talaga et 


os 


RSIS 


PE ee 


So ON te 





their feelings in rebellious mur- 
murings against the hand that 
chastened them, or repressed them 
in the sullen gloom of melancholy. 
Others | had seen, who appeared, 
whilst under the influence of some 
sore bereavement, to have their 
hearts softened a little, whose se- 
rious feeling all vanished with the 
affliction which produced it, and 
left them farther from God, than 
they were before. Others, like 
the subject of this little sketch, 
seem to view the linger of agrac- 
ious God in the sorrows of their 
lives, and are induced, by feeling 
his afflicting hand, to return to 
him from whom they have re- 
volted. Kut the number of these 
is small. To you who have felt 
the bereaving strokes of provi- 
dence, I appeal for the truth of 
this remark. Have you, when some 
temporal object of your affections 
has been torn from your embrace, 
fixed your affections upon eterna! 
things? When deprived of some 
created blessing, have you looked 
more humbly and earnestly to the 
Creator, for support and consola- 
tion? Has no repining *pirit cor- 
roded your feelings, and prevent- 
ed the good which you might have 
derived from these events? My 
attention has, for years, been di- 
rected to the effect of the previ- 
dence of God upon the moral char- 


acter of hiecreaturese. Yet Ihave 


found but few who appeared to 
feel so deeply, so sincerely, the 
words of the Psalmist, « It is good 
for me that I have been afflicted,” 
at did this pious orphan. 


Christ- 
4 


Questions. 


25 


ian reader; had you witnessed 
the mild, submissive manner, in 
which she sustained her compli- 
cated afflictions, you would have 
felt with me, that it was better to 
be a companion of those who 
mourn, than of those who rejoice ; 
and, would perhaps have felt with 
me, that you had found jn this af- 
flicted, yet unrepining orphan, an 
example of christian submission 
and fortitade, worthy of your own 


imitation. Xantuvs. 


Messrs. Editors, 

As your Magazine is designed 
to communicate religious truth, 
at least, your views of it, | wish 
that you, or your correspondents, 
would throw some light on the 
subject of the claims and assertions 
advanced by one denomination of 
christians which serve to perplex, 
and, and { fear, to mislead the 
ln order to bring 
definitely, before you what I have 


minds of many 


in view, | will propose several 
questions : 

1. Is salvation sure to all those 
who are members of the Episco- 
pal church, and receive the sa- 
crament from the bande of her 
clergy ? 

2. Must all those, where the 
gospel is preached, who are not 
of that church and do not receive 
the sacrament from the hands of 
what is called a regular and valid 
clergy, perish? 

3. Is Episcopalian ordination 
the only regular and valid ordina~ 











{oO Aurijanyp ae] otf 


0} JUOA aAes may} jo sioatans 
ak B 


WOU} se doop pue 


ayjasaym ‘ueydio Zuraidasu 
uodn payers 
snolawnn “Moye vses pey | 
spulms juasayip uodn ‘s\0aA0 Jef 
-1mts Aq paoupoad “yoaya yoosoptp 
oy qiim 


aU) jo s\aaptonl 


Yonss sew | “Zasou 


au; uodn Sate; 


‘ 


-gaus *kausnol hws ponsand 4 «y 

Quel Hl04s ayy Oo} puts am siad 
“Wa por a "ONEIORSD (Og 500 PINs 
| “putes papyjnod og} Ul UOtssavons 
nosol poe yyAtaq uf asts yore 
‘S190 lsoad Bursary wo ie 
papnoys pae ‘sysam/olus Aryjsna 
elq 
94) 910faq pamog ays A[yaau1 MOY 
Mee | ‘jan 
[ejJom Jay yon 


Jay pasayiim ped uj JIM 


SUM 





DAM 


ot 


HO 


"Hore 


tty Aume Aurdaoms yous 


sun poe Synod say 


“punos ess 
f£yjuasedde 
jo sHotuedwios ayy pur ‘siojsajord 
on} 
-dn Apuajota wayeaq paaput pey Ay 


kKeme jdoms pey yf i say uo 


“I4J95PE JO UL0OYs ANT, “sO sf 


pot, @ jou sem ays ‘ueydso uF 


yey ‘ori paoutsuoes ‘Mat 


qin ulete soy Zutsos je ‘epsom 





meq, sur hq ai0u “pa said 
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ay) pue ‘yifeay 494 Joy patsaytaeds 
hau YOYM apnjyionos a4], “say 
‘yjuvesvodde Fat 


a 


JO “sA(RWMa] JofUNOS OM] 


GALOIS Of GUID 
“sas ayar 
pue *Hos\|eU MNYOOL HGEIAUAA Y 
‘d00D am jt MOU SOM AAU 1S OT L 
“aHoy 
lay JaZucy ou mon-—sjuase) say 
‘yuads SUM 


Wnok Aliea 


soy asatm ods any 


wo pa ntod ats "aeit j JUL BLO8aD 
AY vane pry facur 


94} JING #t}GOMI MII 


DU hos ysat 


}OqQ 3AM 


” pydity 


‘SIGE NGEyur an) 
JO i) PUL HE aIOMmIeq ‘eXI0m Maye UF 
yo dome Yous ‘paptises ays o19qm oFey 
“1A ou) UF payreagad ormaprde uy , 





‘jaa1}s ay) Buore passed amsy ‘pa 
“Pisad URIPJENZ Jay IIYM JSETIIA 
IY} PAslajUs OM S|UOWIOW May ¥ UF 
——joafts sem ang ‘safe say ut 
A601 APTNUID Jo 189) BY, ‘spslom 
JO, [Ri 00} eM JRay Joy yng 
‘mo ssaiixa of payduatje 
‘PILESIVIN JO BUOIS}4 O97) BlOM But 
day f asead JO 


ad cde | plsom otf} 


Ul Jaysts pure soyjou snotd sag 
YIM jas pfnogs ays “say punose 
UMEIP SEM BARIA ON} JO a[jueM 
oq) UoyM jeu ty9UI4 ott yeas 
adoy & Jay uUaAIZ mou pry pue 
,wunovse say, dn and of Alnap 
pus poljes sau suotuedaios sag 


jo 


“S04 


Aucul 0% Uusaym ‘ssauUyots Jou 


Joy Zutsup say passasasd peg 


OFM UY OL aptytesZ jo suoesy 


“40 Ja JO ayods ats USty AA ‘Jaq 


Goda pat a4 pinom sounusjuno9 


*JIMIIPIYy Jay jo jysTT ay “pa 


-4sInZunx%s sem Led 1#Ee] Sit More 


1 
opty 
aus 410j 


jeu) ‘Zunios Apasnjeussd vem 
jo Uoe Jaq uZnoy) ‘padoy 


‘fsatxue 


jnoyiinm Yyeay AZumnem 
1<yt 4 rprcley siuoy auc «Herre , 
os q os a 4d. °° 1s 4) Ia 
aa - la f : - - - ‘ ee «4 
j 3 I Tis COD json hh any ed ** 





JO PjsOM BI} OF BOAT EIOS 
pajsedap say ZUIMOTOY 10 ayods 


pur JYSnoy) ayg ‘asoqge sZuryy uo 


Wiay) 20x poe “plsiom sig} wos 
SU0T;I0Be Joy Woes jo “poy 
jo poe att Ul “strat at} taag 
pey esOnoye 4944 “Yeap soye 
Addey oq pinoys ans jeyy adoy 


Aue }OOUITM pure *y O18 Arenosas 


“UEP [[oesat] EM SYS Polsng alam 


sjuased Jaq UI M ‘pesojeos UOOS 


Uh 


iz, 











An Allegory. 


was to a great extent the fact, 
though not without some painful 
exceptions, which it falls to our 
lot to record. There were ser- 
vants who evidently pursued in- 
terests separate from their mas- 
ter’s, andtohisinjury. The hedge 
about their master’s vineyard was 
broken down, and the Doar from 
the wilderness without molesta- 
tion rooted up the vine. The 
door of the sheepfold too was left 
open, and the grievious wolf came 
in not sparing the flock. When 
such events happened however, 
it was common for the servants to 
become indignant at the boar and 
the wolf, not reflecting that had 
the fence of the vineyard, and the 
door of the sheepfold been kept, 
the vines and the lambs had escap- 
ed injury. It must be added, that 
the ground also was often so im- 
perfectly tilled as to yield but a 
scanty harvest, and sometimes 
from year to year, no harvest at 
all, But in this case it was com- 
mon for the servants to consolé 
themselves with the reflection, 
that God only could give the in- 
crease, and that as he gives or 
withholds according to his sove- 
reign good pleasure, no blame 
could justly attach to them.— 
There were indeed a few instan- 
ces of failure, where all the means 
of securing a crop had apparently 
been faithfully applied. But it 
often happened that those who in 
this manner went forth, from year 
to year, weeping, bearing precious 
seed, came again at length rejoic- 
ing, bringing their sheaves with 





$7 
them; andwhere this was not the 
case, it frequently happened that 
the seed though buried long in 
dust, sprang up in a joyful harvest 
after the hand that sowed it, and 
the eye that wept over it, were at 
rest in the grave. 

It was left in charge by the no- 
bieman to his servants, that they 
should keep in good repair those 
parts of the farm which had been 
reduced to cultivation, and urge 
on the work of subduing the wil- 
derness, until the entire farm 
should become one fruitful field ; 
and so vigorous at first was the 
onset upon the wilderness, that it 
seemed as if every tree of the 
forest would bow, and every acre 
of the farm be made to feel the 
plough, and to wave with harvests, 
But so much at length did the love 
of these servants wax cold, and 
their enterprise abate, that the 
wilderness regained much of its 
lost dominion, and all hope and all 
duty seemed to be limited to the 
defence of the fruitlul fields, 
against the encroachments of the 
wilderness. 

When at length a small number 
of servants, moved by primitive 
affection and zeal, read their mas- 
ter’s direction, ‘go ye out into all 
parts of the farm and subdue the 
wilderness,’ and began to make 
experiments, they were stared up- 
on as madmen. Do you believe, 
said one, that our master expect- 
ed, or intended that we should 
subdue the entire farm? Never: 
His language is hyperbolical— 
Another contended that the frvit- 











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ut Jadsoad pynoys 38019)01 $,19}seUl 
nay) se Aof yea13 pur ‘soAjasmaq) 
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-199 939%} JO Joodxa 04 [eInjea aq 
pinom if “paouejysainoss sntyy, 
‘plemas Jd} 
Aytsadsoid siq ‘souoq say} vot} 
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pres Aayy ‘ysas0jul $.19}seUI J19q, J, 
—saanou Asetaoiou Aq Alas 
0} pootengar oq 410 ‘hjsadoid 
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ous, while others preferred going 
quite the other side. This diffi- 
culty was however settled by the 
amicable agreement, that both 
sides should be assailed at once, 
and the assault be continued until 
the servants should meet and shake 
hands in the middle. 

In the ancient book already re- 
ferred to, and which thé noble- 
man deposited in the hands of the 
servants, there were rules which 
he directed them to follow in the 
management of the farm, forbidding 
them to make a single unauthorized 
experiment. In this book it was 
provided, that persons of cognpe- 
tent skill in husbandry, who could 
exhibit evidences of friendship to 
their master, and would make the 
requisite engagements, might be 
received into the household of the 
nobleman ; and for a season, those 
who offered themselves were care- 
fully examined, and few were re- 
ceived, who did not consult in 
some good degree the interests of 
their master. But in process of 
time it came to pass, that from in- 
dolence or carelessness, or false 
tenderness, any person who offer- 
ed himself was sure to be receiv- 
ed, however deficient in skill, or 
wanting in the ordinary evidence 
of friendship to the nobleman.— 
The consequence was, that many 
servants unskilled in husbandry, 
and without friendship to the 
master, became members of his 
household. These, as might be 
expected, were extremely liberal 
in their views, and charitably dis- 
posed towards all those servants, 


An Allegory. 





29 


whose deporitment in better days 
would have ensured their expul- 
sion from the household. If any 
servants proposed a more strict 
examination concerning skill, or 
industry, or friendship to their 
master; with reference to the ad- 
mission of servants, they were de- 
nounced as uncharitable, bigoted 
and cruel. Does not charity, if 
world be said, hope all things, and 
believe all things? Do we know 
the candidate for admission to be 
a novice? Why then should we 
torment him by unreasonable sus- 
picions, implied in his examina- 
tion? They could not doubt that 
he had devoted himself some where 
faithfully to the acquisition of ag- 
ricultural knowledge, and that he 
was, or would be, as industrious, 
and skilful, and faithful as them- 
selves; and, as to friendship to 
the nobleman, “Is it not well 
known.” they demanded, “ that 
he had no enemies? It was unrea- 
sonable to think that he had, and 
if any pretended to be his ene- 
mies, or even conducted as if they 
were, undoubtedly they were de- 
ceived, or from modesty merely 
exhibited themselves as being 
worse than they were. Besides, 
friendship and enmity are feelings 
of the heart, and what have we to 
do with each other's hearts? To 
our own master we stand or fall.” 

lf, at any time, attempts were 
made to expel from the household 
an idle or profligate servant, he 
would inquire the authority of 
the servants to do it, and cry per- 
secution; when instantly, as if 











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86 








eneenetinaeenenaies 


30° An Allegory. 


roused by fellow feeling, a host 
of sympathetic brethren would 
come to his aid to denounce his 
persecutors, and certify whom it 
might concern, of his pre-eminent 
industry, sincerity, and skill. In 
consequence of this state of things, 
the business of the farm, in many 
parts, was wretchedly conducted. 
Many a field was scarcely tilled at 
all, but was grown over to thorns, 
and nettles covered the face there- 
of, and the stone wall thereof was 
broken down. Some servants min- 
gled tares with the good seed, and 
some sowed little besides tares.-- 
At first indeed, it was done in the 
night, while men slept, but at 
length it was done openly. Ifany 
alledged that a particular servant 
sowed tares, it was replied, that 
tares and wheat were so nearly 
alike, that none should presume 
authoritively to discriminate be- 
tweenthem. ‘It had always been 
disputed,’ they said ‘which were 
tares, and which were wheat, and 
that every servant must judge for 
himself.” The accused thought 
that he sowed wheat, and his ac- 
cusers thought that he sowed 
tares, and he was as likely to be 
right as they. Besides, it was all, 
they said, a matter of mere opin- 
ion, for which no man should be 
accountabiec. If their fellow serv- 
ant had in fact sowed tares, he 
had done it, they did not doubt, 
sincerely, and of course would be 
as well accepted to their master, 
as those who sowed wheat. But 
after all, said they, of what conse- 
quence is it what seed a man sows, 





provided the harvest is good? What 
harm can there be in sowing tares, 
provided we reap wheat? or even 
ifevery seed produced after this 
kind, they could perceive no such 
mighty difference as to render it 
a matter of such consequence what 
seeds were sown. Among all the 
seeds sown upon the farm, they 
could not lay their finger upon 
more than two or three of much 
importance; and on the whole, 
they concluded, that tares sown 
sincerely, were even better than 
wheat sown hypocritically. 

It was directed in the book of 
husbandry, that in the cultivation 
of fruit trees, particular attention 
should be paid to the root, but the 
same servants who thought that 
the tares sown sincerely, were 
better than wheat sown hypocrit- 
ically, conceived the idea, that all 
attention to the roots of trees was 
entirely superfuous labour,that the 
root of the tree was dependent on 
the top, not the top upon the root; 
and that all a skillful husband- 
man had need to do, was to keep 
his trees well pruned. They talk- 
ed, and wrote, and printed, and 
went about with great kindness, to 
open the eyes of other servants to 
the extreme folly of delving in the 
dirt about the roots of trees.— 
“ For what,” said they, “can be 
more beautiful than leaves and 


blossoms, or what more excellent 
than delicious fruit? Let the top 
of the tree (they said) be duly 
cultivated, and the luxuriant top, 
if roots be needful, will produce 
them.” If any quoted that pas- 

















sage in the book of husbandry, 
which apostrophizing a tree says, 
‘thou bearest not the root, but 
the root thee,” it was easy to re- 
ply that the passage was mistrans- 
lated, and that it ought to, be ren- 
dered as it does read in the orig- 
inal; thou bearest not he branch- 
es, but the branches thee. 

Were it alledged, that where 
attention was paid to the roots of 
trees, they were invariably the 
most flourishing and fruitful; the 
fact would be sometimes reluc- 
tantly admitted, while that the 
difference was caused by the dif- 
ferent mode of culture, would be 
strenuously denied. ‘ Prove to 
us,” they would say, ‘that the 
difference does not arise from 
soil or position, or the cultivation 
which you bestow upon the top, 
in common with us ; for as long as 
it is possible, that the difference 
may arise from some other cause, 
it is absolutely certain that it is 
not produced by your particular 
mode of cultivation.” 

Another charge left upon record 
in the book of husbandry, was, 
that the servants should take par- 
ticular care of the sheep and 
lambs of the flock, to see that they 
were defended against the lion, 
who went about seeking to devour 
them. But those servants who 
dreaded so much labor of tilling 
the roots of trees, found the ser- 
vice of keeping the flock too la- 
borious for pleasure, and by 
searching critically the book of 
husbandry, discoved to their great 
joy that there was no such animal 


in Allegory. 


« ok 


as the lion; that the lion so often 
spoken of in the book of husband- 
ry, as such a powerful and feroc- 
ious animal was nothing but the 
principle of evil personified, as it 
existed in the thunder storms and 
the diseases of sheep. It is well 
known, they sald, that thunder 
storms roar, that they are noxious 
to lambs, and that they go about, 
figuratively seeking whom they 
may figuratively devour. When 
reminded that the book spoke of 
many lions, though of one as chief 
in strength and ferocity, it was 
easily to reply, that thunder 
storms were numerous, some great 
and some small; the greatest be- 
ing called tke old lion, and the 
rest lions, or young lions, accord- 
ing to their power. In like man- 
ner, they insisted, were the dis- 
eases of sheep personified, pro- 
ceeding, as they all did, from 
principles of disease in the ani- 
mal called the old lion, or the li- 
on, or young lion, as the disease 
was more or less destructive.— 
These diseases, it was well known, 
caused sheep to bleat, which bya 
figure of speech, common in east- 
ern countries,might be called roar- 
mg, and as disease and death de- 
compose the bodies of animals, 
they are fitly compared to a lion 
tearing in pieces and devouring 
his prey. It is scarcely to be 
conceived how much rejoicing and 
self-complacency this discovery 
occasioned. ‘The servants. who. 
made it and availed themselves ot 
it, deemed themselves the most 
learned servants.on the farm, and 
















32 


to express at once their estima. 
tion of themselves, and their con- 
tempt of the old fashioned serv- 
ants, they styled themselves ra- 
tional husbandmen. ‘The irration- 
al servants did in this case all to 
reclaim their fellow servants, 
which could be expected of men 
bereft of reason, or who had nev- 
er had any. They demanded, 
how the principle of evil in diseas- 
es and thunder-storms, which was 
a reality, could possibly be il- 
lustrated by clothing it with the 
animated powers, and actions of an 
animal which did not exist. What 
sense could there be in calling a 
traitor a Judas, had no treacher- 
ous Judas existed; in calling a 
miser’s heart, a heart of stone, if 
no such hard material, called a 
stone, had any being ; and why call 
the principle of evil in disease 
and thunder, a lion, if there be no 
such living animal in the wilder- 
ness. Does not the calling of 
storms and diseases, lions, (said 
these simple-hearted servants,) 
prove the existence of real lions ? 
Do the Greeks and eastern nations 
illustrate the power of thunder and 
disease by the properties and ac- 
tions of non-existences ? ‘Do’ you 
find any examples of the kind in 
Homer, Sanchoniathon, Manetho, 
or the Talmuds? These ques- 
tions, demanding time, in order to 
answer them learnedly, time was 
accordingly taken, when, after ex- 
tended research, without being a- 
ble to find an example in point, it 
was profoundly conjectured, that 


The Universality of Human Guilt. 


all the books, which authorised 
the illustration of the properties 
of real existences, by the proper- 
ties and actions of nothing, were 
destroyed in Herculaneum, or 
burnt in the Alexandrian library. 
Bunyan. 


THE UNIVERSALITY OF HUMAN GUILT. 

Would men compare themselves 
with God’s law, instead of com- 
paring themselves with their 
neighbours, they would make a 
very different estimate of their 
religious character from what they 
frequently do. There is a wide 
distinction we grant, between the 
man who has only indulged hated 
or impure desire in his heart, and 
the murderer or the adulterer ; 
yet is the crime of the same na- 
ture—equally a breach of the 
Divine law, indicating a bad moral 
state of the soul, and showing an 
awful contrariety to the benevo- 
lence and purity of the divine 
nature. But where lives the man 
who hath not thus offended, and 
who hath not, therefore, in him- 
self, a proof of his depravity, and 
an evidence of guilt, which should 
forcibly dictate to his lips the 
publican’s prayer, “ God be mer- 
ciful to me a sinner.” 


Chr. Observer. 


Omicron is received and will ap- 
pear in a future number. 























es 





