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enemies camp, and attack error and unfaithfulness in their most plausible and pious forms. They insisted upon it, tha! peace in error, dishonesty and unfaithfulness, however venerable and plausible, even in the form of " an angel from hearen," is the very spirit of hatred and war towards God and Christ, and his cause upon earth ; and the fell spirit of division and strife, towards the real followers of Christ. They maintained that religious flattery and intrigue, and all courting or following the world, was the best way in the world, for the church to lose its character, and influence and prosperity ; and referred to such texts as these, “therefore have I made you contemptible and base before all the people, according as ye have not kept my word, but been partial in the law." "Speak unto them all that I command thee; be not dismayed at their faces, lest I confound thee before them." “For the Lord will cut off all flattering lips.” Indeed they taught, that peace, at the expense of truth and faithfulness, is a real evil and very dangerous, like sleeping over a volcano. And they fearlessly predicted the worst of consequences from religious flattery and worldly unions and truces. Nor were their predictions false. For soon after the world was taken to a great extent into the church, the latter so lost her character and influence, that the civil institutions of the state began to totter, and threaten both the state and the church with anarchy. When these men were accused of being troublers of Israel," they aflirmed boldly that they were the true peace-makers. When they were accused of "splitting hairs," they admitted the fact, and charged their accusers with neglecting to split even oaks, and of passing over essential distinctions. When they were accused of being “fierce minded polemics,” they admitted that they ought to “be angry and sin not,” and charged their accusers with being so "fierce for moderation” in theology, as to leave the intellects of their people to rust. When they were accused of not paying "a nice regard to each other's feelings," or the feelings of those who differed from them; they insisted that "a nice regard to the feelings” of Christ, is always of sacred and paramount importance. When they were accused of being bigots, they denied the charge, by accusing their opposers of being latitudinarians. When they were accused of contention, they affirmed that it was their duty to "contend earnestly for the faith once delivered to the saints." When they were accused of being deep metaphysicians, or of putting into req. uisition " whatever there is that is lively, or powerful, or acute, or profound in their minds, to give their favorite notions currency, and to expose the shallowness of those who dissent from i hem," instead of admitting “ the consequence of all this" to be “ evil and only evil''* they were so mortified and ashamed at the stupidity of their accusers as to admit it was indeed a very great evil “ to hazard a plunge into any unfathomed abyss,'* or beyond what their opponents can fathom, after new pearls

See Spirit of the Pilgrims, for August, page 161. + See same, page 471.

and gems; but on the whole a less evil than always to swim upon the mere surface of the gospel, and to be such profound anli metaphysicians, as to be justly set down as superficial deciaimers. And when they were accused of being enemies and opposers of reviyals, they boldly contended that their kind of honest, thorough, and discriminating preaching had always promoted those revivals that secured true peace and order and morality, and permanent holiness of heart and life. In short, they were somewhat apt, like other men, to justify themselves. And they were frequently so unkind as to do it, at the expense of their opponants. For they could never be convinced that the foibles and faults of which they were accused, were so wicked and dangerous, as “shunning to declare all the counsel of God," as being “partial in the law," and as “causing the holy one of Israel to cease from before their people.”

I then saw in my dream, that the leaders and principle managers in the church viewed with an evil eye, these troublers of Israel, whose bonesty reproved their intrigue-whose metaphysics refuted their sophistry—whose light revealed their works of darkness-and even hose dreams exposed the hollowness of their visions. But though the chief managers felt those evils to be quick, they hoped to overcome them, and all others, by managing—forgetting that the "wise are loften taken in their own craftiness," and that a primary design of providence is to try and reveal the human heart.

[To be concluded.]

ENTER INTO TUY CLOSET.”-Matt. vi. 6.

" Do you think,” said to a friend whom he lately visited in that generally speaking, christian professors here pay much regard to the duty of religious retirement ?"

“I fear,” replied he, “this is a tender point.”

Ilow then can it be wondered at, that religion is at a low ebb? Imagine, only, a person not rising in the morning, until the duties of the family, or of business, imperatively require his attention, and perhaps scarcely in time for them ; occupied with these all the day, until weary evening finds him under an urgent necessity of repose ; and this process repeated, day after day, week after week, moath aster month, and perhaps year after year; nay,imagine only such a case as this and what would you expect to be the result? Undoubtedly a dreadful learness and barrenness of soul! How should it be otherwise? Are eternal things to operate by magic! Are they to work their wondercus influence while overlooked and disregarded? Impossible. The heart that is always in the world will be always worldly; and there is no way to have our allections in heaven but to be often at the gate of it, contemplating its unutterable grandeur and soul-attracting joys.

O, behold the reason why churches dwindle, why the progress of religion is slow, why there is need of so loud an outcry for a revival, and why revival prayer-meetings leave you as dull and cold as before. Ilear, therefore, the word of the Lord! Hear it, amidst all the din of business, amidst all the calls of life, amidts all the plesures of society, amidst all the gaieties of the world! It is brief, but emphatic and all important :-"Enter into thy closet."

Ah! think how much and how long it has been neglected ; and see in your present decay the bitter fruit of its neglect! Is it not enough? Can you bear to think of being yet more barren? Or are you willing, rather than take the trouble of returning to exercises of secret piety, to yield yourselves forever to the influence of the world? The very question is horrible. Return! O return! Behold the door is still open to you; you may still enter. And God is there, waiting to meet you; and, O wonderful! waiting to be gracious. He must indeed chide you for your absence ; for what has he done to deserve it? But he will welcome your return. There shall your hearts be quickened and converted anew; there the chains of worldliness be broken ; there the icy bosom be dissolved. Rescue for this sacred purpose the early morning hours. Why should the bands of sleep detained you, to the ruin of your souls?—Burst them asunder ; they are as weak as withy bands to a resolved spirit, and now it is high time to awake out of sleep.-Christian Index.

E

THE UNITY OF CHRISTIANS IN TICIR DOCTRINAL SENTIMENTS.

There is, in the religious experience of christians and in their religious affections, a foundation and a preparation for unity in their knowledge and love of the fundamental and essential doctrines of the gospel. And if they were properly instructed, they would be united in their religious sentiments. If they were ted with the sincere milk of the word, they would grow and be strong and lovely in their knowledge of divinc truth. But they are constantly exposed to the subile and dangerous influence of the deceiver and destroyer; and they are surrounded by error and delusion on every side and in every form. They are taught error for truth by religious conversation. They are taught error for truth in books on religious subjects. They are taught error for truth by sectarians of every denomination. They are taught error for truth by religious professors of every party. They are taught error for truth by professed preachers and teachers of the gospel, with the highest confidence, boldness and zeal. Among these preachers and teachers there is not a small number, who are highly popular, who assume the fairest appearances of picty, and are accounted the most able and successful reformers of the present day.

Under such circumstances, real christians are liable to be mere “ children, tossed to and fro and carried about with every wind of doctrine, by the slight of men and cunning craftines, by wbich they lie in wait to deceive.” Unto the churches of New England, there is abundant occasion to say, at this day, what Paul was obliged to say to the churches of Galatia, “I marvel, that ye are so soon removed from him that called you into the grace of Christ, unto another gospel ; which is not another;-but there be some, that trouble you and would pervert the gospel of Christ." Yet to these churches he could say, “I bear you record that if it had been possible, ye would have plucked out your own eyes and given them to me. Still then might he say,

“ Am I therefore become your enemy, because I tell you the truth ?" From the present state of theological education and religious instruction in New England, it might be expected, that delusion and wickedness, divisions and contentions should arise and swell like a mighty flood and threaten to destroy every religious ordinance, privilege and enjoyment. Every church and every christian is in great danger from the most deceitful and destructive errors, under the profession of an improved and most successful method of preaching the gospel. Nevertheless, if real christians were taught the truth in a proper manner, they would, as newborn babes, desire the sincere nilk of the word, that they might grow by it, “in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ." For it was, with the highest propriety, that the apostle said to the church of God at Corinth, “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. Boston Christian Herald.

ANTIPAS.

From the Christian Mirror.

BIOGRAPHICAL NOTICE OF THE REV. NATHAN WALDO.

Died at Haverhill, N. H. Aug. 12th, 1832, Rev. NATHAN Waldo, aged 65 years. The subject of this obituary notice was born in Canterbury, Conn. Oct. 5 1767. On the side of his father he was decended from the persecuted Waldenses so famous in the ecclesiastical history of France and Europe.At the age of fifteen he was prepared to enter college, but in consequence of ill health he was obliged to forgo his object,and pursue his collegiate studies at home. Having accomplished the course of legal studies in the office of Elisha Paine, Esq. of Windham, Conn. he was admitted to the Bar in 1788, at the age of 21. Soon after this, he removed with his father's family to Cardigan, now Orange, N. H. where he resided for twelve

years. During this time, having, as he hoped become a subject of renewing grace, he abandoned the profession of law, and pursued the study of thcology with Dr. Emmons of Fauklin, Mass. For some years after being licensed to preach the gospel he was engaged in the work of the ministry in various places in N. H. Maine, and N. York. In Feb. 25, 1806, he was ordained over the church and congregational society in Williamstown, Vi. from which he was dismissed in 1812.From that period till 18:25, he continued to preach as a stated supply, or in the service of Missionary societies in various places in New England. With feeble and precarious healibi be returned to Orange where he resided till about two years repvious to his death. In 1803 the honorary degree of A. M. was conferred on him by Dartinouth College.

In regard to his religious views, he embraced, and understood, and detended, those great doctrines of the Gospel, which glorify God and humble the sinner; docrines which were the glory of the early New England churches, and have produced revivals and the most happy consequences wherever preached and believed ; in these docrines he retained unshaken confidence to the last, and rejoiced in them as his only hope when heart and flesh failed him.

In his ministry, he was faithful and persevering, and it is believed, many seals of his ministry in the destitute and forsaken churches will be found as his reward at the great day.

He had a mind naturaily quick and vigorous, a judgment sound and discriminating, all of which were seen in the judicious and instructive discourses he preached. Whilst he laid the foundation of all his sermons in ihe devlopment and exhibition of truth, he did not fail in the power to press it home upon the consciences of his hearers with warmth and earnestness.

With few days only of actual sickness, he bad from the first a premonition of its being bis last. This he often mentioned with all the calmness and tranquility, and joy of a child about to return to his father's house. He often and deeply lamented liis unworthiness and imperfect life. He entreated the christian friends who surrounded his bed to aim at greater attainments in religion and to live wholly for God. His only hope for him. self, was, as be often expressed it, that the divine grace would reach beyond his guilt and unworthiness; and almost the last words lie breathed out when articulation was past were, “ There is joy and peace in believing."

TRUTII.

It is an interesting field for speculation, to ascertain what relation errors in religion have to the advancement of the Truths of religion. It may be set down as an axiom, that good will accrue somewhere in the Universe of God, from every phe

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