duties. They reject the scriptures, and then they take man to be now what he was at first-when he came fresh from the hand of his Creator. This is an unqualified and fundamental error; and of consequence, the whole of the systems which they build on this idea-that man's natural propensities are all now what God at first made them must be deeply and fatally errone

ous.

It would be pleasant to dwell a little on the fair and faultless face of creation, before it was yet marred and deformed by sin. Milton has given to it all the colours of his rich fancy, and to him I refer you. But I must not fail to warn you against giving in to any of the fanciful theories-I think them impious as well as fanciful-which you may perhaps meet with in reading, and which all go to represent the Mosaick account of the creation as not strictly and historically true. One of these writers will have this account to be a mere fable; another, not a fable exactly, but a mythos, or scheme, or story of expla nation; another, an allegory, and I know not what beside. Alas! who made these men. the correctors of Moses, the great prophet of God. He delivers what he says as unquestionable facts. As such they were no doubt revealed to him by God, and as such we are bound to receive them. It is expressly said "Through FAITH we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear."

With what impressions, my young friends, you may have heard this discussion on creation, which I am now to close, I know not. But the topick itself is certainly calculated to fill the mind with solemn and devout ideas.

1. What a view does the work of creation give of the power, the wisdom, and the goodness of God? Who can conceive of that power,

at whose bidding the material and immaterial worlds sprang from nonexistence into being; and by which they are constantly upheld! How resistless is this power! How safe are they who are secure of its protection! How awful the situation of those to whom it is hostile! Nothing can withstand or escape it. With what earnestness and solicitude should every human being, who is yet in the place of repentance, seek to make the Almighty God his friend ?

Again-Who can measure, or comprehend, the wisdom displayed in all the Creator's works? Every thing adapted to its intended effect, and all harmonizing in perfect order, and in perfect subserviency to the designs of the great Author and Governor of all.

Once more-The goodness of God shines throughout the universe. It is written, in legible characters, on all his works. All have a tendency to promote the happiness of his sensitive creatures. "He openeth his hand and satisfieth the wants of every living thing." But you, my young friends-you are formed, not for the enjoyments only of this passing, momentary state, but as probationers for a felicity as lasting as the existence of God himself. Will any neglect to make sure of this felicity? Will any sacrifice it for fugitive gratifications? Will any regard it as less than "the one thing needful?" No language can express the madness of such folly. O! let it be the first and immediate concern of all who hear me, to take care for the happiness of eternity.

2. But the subject we have been considering leads us to reflect on the imperative obligations to duty, gratitude and love, under which our relation to God has placed us. He is our Creator: He made us what we are: He has given us all that we possess: He upholds us in being: we depend on him, every moment, for all that we enjoy, and

for all that we can hope for. Has he not a clear and absolute right to our service, our obedience, our gratitude, our love? Can any thing be so wicked, and so base, and so rebellious, as to refuse to obey and love him? Is he not worthy of our warmest affections, our highest esteem; the consecration of all our powers, of all that we have and are, to his service and glory? Has he made us not like the brutes-but more like the angels-capable of knowing, adoring, worshipping, and enjoying him, to all eternity? And shall any of us prostitute these capacities to lower and baser objects? Shall we give them to his rivals and enemies? Shall we violate all the strong and tender ties, that bind us to a true allegiance-to a willing and delightful obedience to the Sovereign of the universe? Shall we not rather commence, at once, the enjoyment of God, by holy communion with him, and a sweet surrender of our whole selves to his rightful demands? Shall we not thus begin a preparation for an eternal heaven, while we draw a present portion of it down to earth? I suggest to you, my dear young friends, some of my thoughts, in this questionary form. The questions carry with them their own answers: Or rather they are too full of import to be answered in words, or even in thought. We can never conceive, either of the folly and danger of having God for our enemy, or of the wisdom and happiness of making him our friend. Do not, I entreat you, satisfy yourselves with mere speculations on the important subjects which I am bringing before you. Your attendance your manifest diligent and serious attendance here-is indeed gratifying. But I cannot endure the thought, that your knowledge should be increased, and that your hearts should remain unaffected-That would be only to increase your responsibility, and to aggravate your final condemnation.

Let every subject we discuss be followed with serious, with devout meditation; with application to your hearts and consciences; with fervent prayer, that it may be blessed to your everlasting benefit. So treat the subject of your attention this evening. Retire medi-. tating on God; on yourselves, as the work and creatures of God; and on the indispensable duty that you' owe him.-Go thus to your families and your closets; and there worship the God whose you are, and whom you ought to serve. Make him, in Christ Jesus, your covenant God; that thus you may be prepared to dwell for ever in his immediate and blissful presence.Amen.

FOR THE CHRISTIAN ADVOCATE.

RELIQUIÆ EVANGELICE,

OR

Thoughts on Christian Doctrine, Duty, and Experience.

"Reliquiæ rerum moventur in animis, de quibus vigilantes cogitavimus."

Cic. de Div.

At a certain period of his life, the editor of this work was in the practice of writing down his thoughts, as they occurred, on various topicks of a religious kind. In this way he filled two or three small volumes with manuscript. Sometimes he pursued a subject till what he wrote formed something like a regular essay; and sometimes he penned only a few thoughts, which struck him as important and interesting. Many of these short pieces are of a practical and experimental kind, some are doctrinal, some contain criticisms or remarks on passages of scripture, and some relate to moral or philosophical disquisitions connected with religion. In looking over these volumes, he thinks he can select a number of pieces which the readers of the Christian Advocate may, perhaps, receive favourably, and read with

advantage. He proposes to make the trial, and to stop when he shall find-for he thinks he can find when his readers believe that they have had enough of these miscellaneous thoughts and observations. In the mean time, they shall not occupy a large space in any number of the Advocate; and shall always be postponed to make room for the valuable communications of correspondents.

No. 1.

He who thinks that the plan of saving sinners through the mediation of Jesus Christ, as revealed and taught in the gospel, is, in any feature of it, not worthy of God; has either never seen its true character and excellence at all, or is, for the present, in a cloud of darkness. When under the enlightening influence of the Spirit of grace, this plan is beheld in any good measure as it really is-for it is only an imperfect view that can ever be had of it in this world-there is a glory perceptible in it, which no language can express, and which all but overwhelms the soul. The glory of the blessed God, in his several attributes, is seen to shine in it, and in every part and every view of it, beyond the comprehension of the hu man mind. Do unsanctified men ever have these views of the glory of God, as it is exhibited in the plan of salvation by Jesus Christ? I think not.-Do all sanctified men have these views? I think they do; though in very different degrees, both of clearness and frequency.

No. 2.

Matt. iv. 11. Then the devil leaveth him, and behold angels came and ministered unto him." In meditating on this passage, it has struck me as a general truth, that when, in Christian experience, the temptations of Satan have been strenuously and successfully resisted, divine manifestations and consolations-the messengers and mi

nisters of grace-are likely to succeed, and that speedily. Christ was made "like unto his brethren," and they, in their measure, are made like unto him. He was "touched with the feeling of our infirmities, being in all points tempted as we are, yet without sin."

No. 3.

I find that it is a pretty common notion among professing Christians, that they cannot properly commune at the Lord's table with a brother or sister who they think has injured them, while the injury has not been repaired: and they attempt to justify this notion by what is said by our Saviour in Matt. v. 21-24. But this passage has nothing in it to the purpose for which, in the present case, it is alleged. What says our Saviour?" If thou bring thy gift to the altar, and there rememberest that thy brother has aught against thee"-not that thou hast aught against thy brother.-If my brother has injured me, I may cordially forgive him; and may leave his offence, having suitably admonished him of it, between his own conscience and his Godhoping and praying that God may give him repentance, and that we may yet meet in a world where there will be neither sin nor alienation.-Surely, if my brother has done me one injury, and persists in it, I am not required to put it in his power to do me another, by depriving me, for a time, of a most precious Christian privilege.

But if I am conscious of having injured my brother, I cannot properly go to the Lord's table, till I have sincerely repented of this sin

And the sincerity of my repentance is to be proved, by a proper acknowledgment of my offence to my injured brother; and by taking all suitable means to obtain his forgiveness and a cordial reconciliation. The intention, therefore, of our Lord's injunction in the case

considered, is entirely perverted; nay, it is even inverted. The parties concerned are made exactly to change the places which the Saviour has assigned to them.-Nor is this the only instance in which professing Christians are sometimes seen, by a real but criminal mistake, to apply to others, what truly relates to their own personal duties. "Understandest thou what thou readest ?" is a question which, in pe

probably not a common form of temptation; but it is undoubtedly not only a possible one, but one which some have actually and sorely experienced.

HYMN FOR SABBATH SCHOOL CHILDREN:

By Cowper.

No. 4.

It is possible that a Christian may question the evidence of his good estate, in the matter of his salvation, too much as well as too little. He may go on questioning, till he is tempted to question all Christian exercise and even the word of God itself. If he finds, after long, deep, prayerful and repeated trial, observation and selfexamination, that he has, according to his best judgment, those evidences of a gracious state which he finds in holy scripture, and in other Christians then, if he still questions his saving interest in the divine favour, he of course must question the very things with which he has compared himself. This is

In heav'n, thy dwelling-place, From children made the publick care,

And taught to seek thy face. Thanks for thy word, and for thy day;

And grant us, we implore, Never to waste in sinful play

Thy holy Sabbaths more.
Thanks that we hear—but O impart

To each desires sincere,
That we may listen with our hearts,

And learn, as well as hear!

For if vain thoughts the mind engage

Of elder far than we,

What hope, that at our heedless age

Our minds should e'er be free?
Much hope-if thou our spirits take
Who canst the wisest wiser make,
Under thy gracious sway,
And babes as wise as they.

Wisdom and bliss thy word bestows,
A sun that ne'er declines;
And be thy mercy show'r'd on those
Who placed us where it shines!

The editor of this miscellany was long since appointed, by the General Assembly of the Presbyterian Church in the United States of America, to write the history of that church. After much time and labour spent by him and his associate, Ebenezer Hazard, Esq., now deceased, in collecting and arranging materials, the first two chapters of this history were composed, more than twenty years ago. But on the completion of these chapters the work was suspended; and till VOL. III.-Ch. Adv.

the present time it has never been resumed.-The cause of so great a delay, it would be tedious and useless particularly to explain. Had not the editor, at the earnest solicitation of some of his brethren in the ministry, become the conductor of this miscellany, it was his purpose to devote himself, as his stated occupation, to the carrying forward of the work which had been so long at a stand. But employed as he now is, he can assign to it but a remnant of his time. B

He has determined, however, to publish in the Christian Advocate, the two chapters which are already in manuscript. By doing this, if he should never do more, he will at least afford some assistance to a future historian; and he will also make known the origin of the Presbyterian Church in the United States-in regard to which many of the members of that church, both clergy and laity, have complained that they were almost wholly igno

rant.

For his continuance of this history, the writer is not to be considered as in any wise pledged. It is not without reluctance that he so much as mentions the hope, which for some time past he has secretly cherished, that if the measure of health which he now possesses should be continued, he may be able to complete an additional chapter, once or twice in a year. And if, beyond his expectations, he should be able to make these chapters numerous enough to compose a volume, they may then be extracted from this work and published in a separate form. Meanwhile, it is believed that they will constitute articles for the Christian Advocate, as useful and interesting as any which the editor could furnish.

diffusion of Christianity through the extensive region, now denominated the United States of America. To persecution for conscience sake, as the chief instrumental cause, this diffusion is unquestionably to be attributed. He who "maketh the wrath of man to praise him," rendered the effusion of that wrath in Europe, the means of founding in America a new empire for the Christian church; whose extent is already great; whose enlargement on every side has been unceasing; and whose ultimate boundaries seem destined to be no other than those of the western hemisphere.

A few indeed of the Anglo-American colonies, owed their original settlement to other motives than a desire to escape restraint on the subject of religion. In Virginia and New York, the first settlers were influenced to emigrate wholly by the prospect of worldly emolument; and they established, of course, the same religious systems which had received the sanction and patronage of power, in the countries of which they were natives. The original proprietors of the Carolinas likewise, were strongly attached to the national church of England; though a large proportion of their first and most valuable settlers were drawn to them, chiefly by the hope of a full toleration in religion. But in almost every other instance, the British settlements in North Ame

rica were peopled by those who fled from intolerance and persecution at home. It was the same powerful impulse, the desire of an uncontrolled profession and practice of their religious creed, which, rising superior to the love of country and all its concomitant attractions, planted in uncultivated wilds the Puritans of New England, the Quakers of Pennsylvania, and the Roman Catholicks of Maryland.

All these sects were found in America, a considerable time before