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the reason is obvious. A wise and good heart is absolutely necessary in order to men's enjoying any favor, whether temporal or spiritual. J: is, therefore, of all favors the greatest, as it lays the foundation for all others. So that a wise man would always ask the very same favor that Solomon did. A greater cannot be desired or conceived.
For the Hopkinsian Magazine.
JACOB'S LADDER. And he dreamed, and behold, a ladder set upon the earth, and the top of it reached to heaven: and behold, the angels of God ascending and descending on it. And behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac.-GENESIS xxviii. 12, 13.
Jacob having taken his leave of his father's family, and of all his friends and acquaintance, directed his course to Padanaram. The first day he left Beer-sheba, he reached Haran, which is supposed to be about forty miles. 'And he lighted upon a certain place, and tarried all night, because the sun was set; and he took of the stones of that place, and put them for bis pillow, and lay down in that place to sleep.' He was now in a solitary condition, and stood in peculiar need of divine care and consolation. These God graciously afforded him.He not only caused him to fall into a gentle and refreshing sleep but fai'oured bim with a pleasant, instructive, and animating dream. In liis dream, he saw a ladder reaching from earth to heayen, and angels ascending and descending upon it. And at the upper end of the ladder he saw the Lord, and heard him graciously declare, 'I am the Lord God of Abraham thy father, and the God of Isaac.' I do not feel able to explain the distinct and various parts of this dream ; but taken altogether, it was evidently designed to teach Jacob and all the seed of Jacob, that God has opened a communication between heaven and earth, and by the instrumentality of angels and other inferior agents, takes a peculiar care of each and of all his people here in this world. Such a manifestation of God to Jacob was adapted to his peculiar situation, and suited to dispel his fears, and enliven his faith and hope, in his pilgrimage state. And it is still adapted to the dark and trying state of all the heirs of salvation. They need to know and realiza how God feels and ineans to conduct towards them.
From the Christian Soldier.
"THINGS BY THEIR RIGHT NAMES.'
Mr. Editor :- It is doubtless known to many of your readers, that there has of late, been a formal division among the universalists, in this part of the country; a small party having gone off, and formed themselves into a society under the name of Universal Restorationists. These are very sensitive respeci. ing the name by which they are henceforth to be known in the community ;-taking it with a very ill grace, when they are called universalists.
Now a name, or a change of name, is nothing in itself; and should be disregarded unless such use is made of it, as to mislead and do injury. If the restorationists have, as a body, changed their sentiments, and adopted views which were never called universalism, there is good reason for their taking a new and distinct name ; and the public ought to know them by it. But, Mr. Editor, there is no reason to believe, that, as a sect of errorists, there has been any change of sentiments; but only a separation on account of fraternal jealousies, between those, who have been brethren. It is an undenia. ble fact, that all who make the rejection of eternal punisiiment the prominent article in their creed, have always been called universalists, both by themselves and others. There has always been a difference of opinion among universalists, as to the ground of the final salvation of all inen. Some believe, that all punishment is sufferd in this life; some that there is to be a sort of reforming chastisement in the next. Some believe, that all will be saved, because Christ died for all; others, rejecting the atonement, found their doctrines on the deserts of men, or the mercy of God.
It is often true, that the same persons, at different times, hold each of these views; changing from one to the other, as necessity or conscience compel them. And now, however restoration universalists, in order to escape the odium of the name universalisls, deny its application to them, it really belongs to them with all its honors. For restorationism, so called, was beyond doubt, the primitive form of universalism. The earliest writers quoted by universalists, as on their side, were of the restoration stamp. John Murray, who has obtained the name of 'Father of universalism in America,' was a res. torationist. The same is true of Elhanan Winchester, who has long been boasted of as a leader among the universalists. And now at this day, with the exception of some parts of Massachusetts, Rhode Island and New llampshire, they are all logether; both ultra's and restorationists,-all true universaliets. In proof of this, if proof is needed, I refer to a sort of pastoral letter, published some weeks since in the Independent Messenger, the express object of which was, to lead the restoration part of the sect to come out and join the new one.
In conclusion I remark, if there has been any change in doctrine, it has been on the side of the ultra's-or froin bad to
Leaving the more respectable ground of restorationism, the majority have gone down hill; and with Hosea Ballou, Walter Balfour, and Thomas Whittemore at their head, with their brazen Trumpet,' and are coming up, shoulder to shoulder, with the infidels. Some indeed, like the far-famed chamion of universalism, Abner Kneeland, have already received
promotion to prominent posts in the in Gdel corps. And indeed ultra-universalists are, for the most part, downright infidels.Corner them up with an argument from the Bible, and their song almost invariably is, "A fig for the Bible.' Let'things be called by their right names,' and the restorationists are universalists; and it' a distinction of sects are to be made, the ultra's are infidels.
I have made these remarks, because efforts are made to spread the opinion, that a new sect as to doctrine as well as name, has lately sprung up; and thus the ignorant and unwary, who would startle at being umiversalists, are deceived and led on to the belief of svul-destroying error.
From the Christian Secretary.
BETWEEN MR. EXPERIENCE AND A YOUNG PREACHER.
Erperience. Well, my young friend, how is it with you today?
Youth.-I feel very well in mind, my body is feeble.
Experience.—You talked two loud yesterday, I thought so the moment I saw your countenance. You should raise your voice but little above the natural key, and talk no louder than if you spoke to a single man at the farther side of the house, but let your pronunciation be emphatical, your accent clear and distinct, and don't drawl and drag out the sentence as though you expected to be killed when it ended.
Youth. I have a difficulty on my lungs; it is hard work for me to speak, aud I have to raise my voice or not be heard at all.
Experience.- No, my son, stop your hollowing and you will soon get rid of your difficulty. But don't you talk too long? How long do you preach?
Youlh. I should think sir, forty minutes perhaps or an hour can hour generally, seldom over, unless I have a good subject.
Experience.-You should always have a good subject, or not preach. But you are a young man, and have to preach to older people; always be short, lay your watch before you and limit your sermon to thirty minutes, and what you cannot say in that time, if the subject is a good one, save it till the next tiine ; if it is not a good one, your hearers will thank you for sitting down at the end of thirty minutes. Set your ideas in order, and come right to the subject-and make no remarks but such as tend to bring it directly before the people. When your subject is before your audience, sit down and let them think upon it, while you cover your face and spend a moment in reviewing what
you have said and in prayer. Let some brother close the meeting. Our young men often pray too long. Ten minutes is a long prayer if well filled with humble petitions ; if not it is by far too long
Youth. You would have a man pray till he got into the spirit. I always wish to feel it before I stop.
Experience. You should feel it before you begio ; and as for praying till we get into the spirit, as you call it, I have known more people prayed out of the ineeting house, than I ever did ministers prayed into the spirit. This kindling up a fire of our own, warms nobody and puts our own eyes out. While we are praying ourselves into the spirit, we often pray a whole congregation out of patience. There is another fault about praying. Some men will pray for sinners, and for those who have not been converted, and for the unregenerate ; that they may be converted and be renewed and be born agawn, and bave their hearts changed, and have new hearts, and be adopted into God's family, and be made the children of the Lord; that they may be no longer uncircumcised in heart, but that they may become new creatures. Again they pray for all the ministers of the everlasting Gospel, then for the heralds of salvation, and then for the watchmen of Zion's walls, and for the messengers of the word of life, &c. Now who does not know that such tautology is enough to wear the patience of Job, especially when it is continued for half an hour with a most intolerable tone. For a model of prayer look at Matthew vi: 9–14.
Youth.-I thank you father Experience, for your kind council, and hope you will ever take the liberty to suggest any improvement to me that your acquaintance with the mivistry may
Experience.--I have but one thing more at present. You will preach at my house next Thursday evening; will you tell me what you think is the meaning of Matthew xxii: 9. May the Lord instruct you and make you a useful and faithful minister of the Gospel. Farewell.
ORIGIN OF THE ANNUAL THANKSGIVING IN NEW-ENGLAND. In Johnson's Wonderworking Providenee, or History of New England, published in 1651, we find the origin of the custom of an Annual Thanksgiving. His 'account is as follows: • Thus this poor people having now tasted liberaly of the salvation of the Lord every way, they deeme it high time to take up the Cup of thankfulness, and pay their vowes to the most high God, by whom they were holpen to this purpose of heart, and accordingly set apart the 16 of October. (1633.) This day was solemnly kept by all the seven Churches, rejoicing in the Lord, and rendering thanks for all their benefits. '-Book I. chapter 27. This extract would not perhaps be sufficient to show that the custom of observing a day of thanksgiving for the productions of the earth and other temporal mercies, coinmenced at this time, were it not for the following corroborating testimony from the Massachusetts Colony records, under the date of October, 1633. • In regard to the many extraordinary mercies which the Lord
hath pleased to vouch-safe of late to this plantation, viz. a plentiful harvest, ships safely arrived with persons of special use and quality, &c. it is ordered that Wednesday the 16th of the present month shall be kept as a day of public'Thanksgiving through the several plantations.' The next anniversary of Thanksgiving will completc two hundied years since this venerable custom commenced.-New-Hampshire Observer.
TRUST IN GOD.
Great God I put my trust in thee,
And on thy care depend;
My best, my only friend.
Thy fulness is the same,
And glory in thy name.
Who has a fountain near?
With waters sweet and clear,
But may be found in thee;
While God is God to me.
To look within the veil,
Whose word can never fail.
Will here all good provide;
What can I want bestde?
I triumph and adore;
To love and please thee more.
Popery in Spain.-- The Edinburg Review informs us that there are at present in Spain, 58 Archbishops, 574 Bishops, 11,400 Abbots, 936 chapters, 7000 hospitals, 23,000 fraternities, 46,000 monasteries, 135,000 convents, 312000 secular priests, 200,000 inferior clergy, and 400,000 monks and nuns.
Support of Public Worship. It is a curious fact, that, as a general remark, “the orthodox” in Massachusetts, are anxious to get rid of