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-- Such a remark, coming from a source generally correct, ought not to pass without notice. We presume it was a "lapsus penne," a mere hasty expression, the incorrectness of which, the discerning Editors, upon reflection, will at once perceive. It must be obvious to them, that light and conviction, and not external deportment, measure the guilt of sinners; and that, amongst the finally impenitent, it may be as intolerable for a Pharisiical moralist, as for an openly profane sinner.
Just in proportion to the knowledge and belief which one has of the Christian religion, and his consequent “regret" that he is not a professor, and "wish” that he was, and “trust" that he shall be, and “profound respect for Christianity :" must be his criminality for remaining impenitent, and rejecting the Divine Saviour. We can, therefore, hardly imagine a class of impenitent sinners and rebels against Heaven, for whom it will be more intolerable in the day of judgment, than for those who, like the “Clay party,” bave known their Lord's will, but refused to do it, and with their eyes open, bave spurned the gracious offers of the Gospel, and "judged themselves unworthy of everlasting life.”
There is one thing more, in these editorial remarks of the Chronicle, wbich calls for animadversion. In reply to an excuse supposed to exist in the mind of Mr. Clay, for not beginning to serve God immediately; to several excellent observations, the Editors add the following:
“We are dependent on the help of God—therefore, we ought to attempt his service when he offers to help us, and he offers to help us noro, but does not pronzise to help us at any other time—therefore, let us, trusting in him to do as he offers to do, begin his service now. He certainly calls upon you to engage in his service now. He certainly offers to assist you now. He certainly does not say, that he will aid you at any future time. If, then, you believe that you are dependent on divine aid, how can you delay?”
This sounds, in our ears, too much like "new divinity.” We have no recollection of any passage of scripture, in which God offers sinners, in consideration of their dependence, to help
theni, if they will try to repent and serve him. The sacred E writers, as we read them, consider sinners, notwithstanding
their dependence, as able, and therefore bound, to do all God requires. They never admit that sinners would have a good excuse for delaying obedience, if God did not promise to "help" them; or suggest that God's promise to help them, is the rea. son why they should immediately make an attempt to obey. If there is any passage of scripture, in which God tells sinners how to repent, or directs them to try to do their duty, or promises to aid them, if they will; we should be glad to have it pointed out, as we have never seen it.
Popery.—The Roman Catholic Bishop of New York hns very condescendingly permitted the Catholics to eat meat on Friday and Saturday during the prevalence of the Cholera.
JOAN RANDOLPH'S PEDIGREE.-Pocahontas, an Indian, whosera name was Malouca, baptized Rebecca, married John Rolfe, Esc His only son Thomas, had an only daughter, who married Rohet Bolling, of Bolling Hall, west riding, of York. He left a son, Jocs Bolliny, one of whose daughters m'rried Richard Randolph, of Cr. tis, whose youngest son, John Randolph, of Roanoke, married FERces Blind, and the present John Randolph, of Roanoke, is the youngest son, the sixth in descent from Pocahontas.
MORAVIANS.- The whole number of the Moravians is said to a mocs to no more than 16,000, who keep up 129 missionary establishmeä. at an annual expense of more than £9,000
AWARD OF PREMIUM.—'The Committee to whom was referred the examination of Manuscript Tracts on Prayer, have performed the te ty assigned them, and uninimously agreed to award the premiun te the minuscript mrked No. 4. On ascertaining the author's name. it was found to be the Rev. Seth Williston, late of Durham, N. Y.The Tract his been adopted by the Publishing Committee of the smerican Tract Society, and the author has generously ipade the premiun a donation to aid in perpetuating its circulation.
W. Fay, Chairman.
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SERMON. So is he that layeth up treasure for himself, and is not rich toward God.-LUKE xii. 21.
Our Saviour improved every opportunity of pouring instruction into the minds of mea. And, as he was perfectly acquainted with their hearts, he knew how to adopt his public and private discourses to the state and character of every person. A multitude being gathered round him at a certain place, he instructed his disciples, in their presence, upon a number of important subjects. This excited the attention and admiration of one of the company, who applied to him for advice and assistance in a certain case. “Master,” said he, “speak to my brother, that he divide the inheritance with me." Upon this, our Saviour turns to him, nd after rebuking him for his impertinence, reads a solemn lecture upon the sin aud danger of worldly-mindedness. “ And he said unto him, man, who made me a judge, or a divider over you ?" 6. And he said unto them, take heed, and beware of covetousness : for a man's life consisteth not in the abundance of the things which he possesseth, And he spake a parable unto them, saying, the ground of a certain rich man brought forth plentifully : and he thought within himself, saying, what shall I do because I have no room where to bestow my fruits ? And he said, this will I do: I will pull down my barns, and build greater, and there will I bestow all my fruits and my goods. And I will say to my soul, soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.
But God said unto him, thou fool, this night thy soul shall be required of thee : then whose shall these things be which thou hast provided ? So is he that layeth up treasure for himself, and is not rich toward God." These last words are an explanation and application of the parable, by both which it appears,
That worldly-mindedness is extremely sinful and dangerous. I shall,
J. Show wherein this sin consists.
I. Let us consider wherein the sin of worldly-mindedness consists. Though mankind are extremely prone to be worldir. minded, yet they are not less prone to overlook this sin in themselves. They are very apt to see it, or think they see it, in others; but are very blind to it in their own hearts. Indeed, mere worldly-mindedness, while unconnected with other sins, is very generally thought to be no sin at all. There are many such men as our Saviour describes in the parable, who have no apprehension that they are really possessed of a sinful worldly spirit. And the reason is, this sin does not consist in what many imagine to be the essence of it. For,
1. It does not consist in pursuing any honest calling. Men were formed to labor, and are required to labor. “Six days shalt thou labor, and do all thy work." The apostle not only allows christians to have a calling, but commands them to abide in their calling. Men may pursile any business which tends to promote either public or private good. All are not required to cultivate the earth, though this was the original business of man. In the present state of the world, there is a vast variety of callings which are lawful and necessary. And every person may pursue that which either bis inclination, or talents, or providence points out to him. Our Saviour does not blame the man in the parable for cultivating the earth, and making his fields fruitful. This was his proper business, which he ought to pursue. And every man ought to serve God and his generation, in his proper calling; .which he may do, without feeling or expressing the least degree of a worldly spirit. So that worldly-mindedness does not consist in pursuing any useful employment. Nor,
2. Does it consist in their being diligent and industrious in their callings. They ought to employ their time and strength in whatever business devolves upon them. They have no right to be idle, while they are able to labor, or perform any proper business. Idleness is universally condemned in scripture, and threatened with marks of the divine displeasure. But activity and diligence are expressly required, and represented as the means of procuring the favor of God, and the blessings of his providence. We read, “ The diligent hand maketh rich." We read, “Whatsoever ihy hand findeth to do, do it with all thy might." Again, “Be not slothful in business, but fervent in
'spirit, serving the Lord.” And our Saviour himself set an example of peculiar diligence and activity. He went about doing good. He rose early, acted vigorously, and performed every duty in its proper season. He was frugal of his time, and lavish of his strength, and cheerfully endured weariness and fatigue in doing his Father's business. He said, " He must work while it was day, because the night cometh, in which no man can work.” His example is worthy of universal imitation, and every one may follow it without incurring the imputation of worldly-mindedness, which does not consist in mere diligence and activity in promoting the glory of God, or the good of mankind. Nor,
3. Does it consist in being prudent, and taking care of what has been procured by the sweat of the face. If God smiles upon the labor of men, and the fields bring forth plentifully; or, if in any other way, God makes them rich, and increases their goods, they ought to build barns and store-houses, and take every proper method to preserve the good things which providence bestows upon them. The rich man in the parable is not reproved for pulling down his barr.3 and building greater, and providing places to bestow his goods. We may be very sure, that Christ did not mean to censure him for this; because he expressly taught bis disciples the duty of prudence and economy. When he had sed the multitudes, by miracles, he commanded the fragments to be gathered up, that nothing . might be lost. Duty, often requires those who cultivate the earth, to put forth extraordinary exertions to preserve the fruits of the field. Nor are they ever chargeable with worldly-mindedness, merely for preserving the effects of their labor and industry. Nor,
4. Is there are any criminality in endeavoring to increase their interest, and better their outward circumstances. The blessing of the Lord often accompanies the labors of the godly, and makes them rich. God made Abraham, and many of the seed of Abraham, extremely rich. Worldly-mindedness, therefore, does not consist in men's properly desiring and endeavoring to increase their worldly substance. Nor,
5. Does worldly-mindedness consist in making a proper use of the things of the world. The world may be used, without abusing it. Every creature of God is good, if it be gratefully received and properly improved. Solomon says, “There is nothing better for a man than that he should eat and drink,