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no doubt. Does not the bible say that he that believeth not shall be saved? No devil, you say, gentlemen. Right, perfectly right;and the rule by which you prove this, would prove likewise that there is no God. No hell, you say: just so; and no heaven on the same principle. No angry God; aye, that indeed; God is pleased with the wicked every day. We now ask the public if sentiments so outrageously unscriptural, do not merit treatment something like this? Is it doing such sentiments wrong, and is it not the most effectual and the most appropriate way to expose their falsity, to make the bible read as they say it teaches, and thus make their folly manifest to all? We admit this to be a less dignified style than is ordinarily employed in controversy; but the style should be adapted to the case; and to set yourself gravely at work to disprove propa sitions, the absurdity of which is so gross, that a very child might see it; to answer such sophists as the advocates of such sentiments must be, in the same manner as you would answer candid, fair lo gicians; would be like casting pearls before swine. True, such :style may irritate the sophists against whom it is directed, as the style of the Saviour did the pharisees of old. But what then? He did not forbear on this account, and why should we? He exposed their hypocrisy, not to convince them, for they knew better than they did, but to make others aware of them; and we will expose the sopbistry and deception, the scurrility and abuse of Universalist teachers, for the same reason. It is a descent from what some call dignity, to notice Universalism at all, much more in this manner; but what shall we do? Shall we bebold multitudes rushing into eternity with no other hope of salvation than that all will be saved, and make no effort to wake them from their delusion? Shall we forbear to expose the ridiculous features of their system in the most striking manner, for fear of being deemed undignified. No---souls are worth saving; and no means should be left untried that are calculated to accomplish that object. Depending on God, then, to crown our efforts with success, we are determined to pursue our way; and we do most earnestly solicit those who feel interested in the suppression of the licentious, destructive doctrine which we are opposing, to stay up our hands by their patronage, and their supplications to Him who is able to give us the victory.
DUTY OF IMMEDIATE SUBMISSION.
Extract from Dr. Griffin's Letter to Dr. Sprague. “When one feels, that the moral, sober, prayerful, unregenerated part of his audience are doing pretty well, and can afford to wait a little longer before they submit, he will not be so pressing, nor fall with such a tremendous weight upon their conscience; when he feels that they cannot do much more than they do, but must wait God's time, he will not annoy and weary them, and make them sick
of waiting, and compel them to come in. But when one enters the pulpit under a solemn sense that every unregenerate man before him, however awakened, is an enemy to God, is resisting with all his heart, and will continue to resist, until he submits-that he must be born again before he is any better than an enemy, or has made any approaches towards holiness; when one looks arouud upon the unregenerate part of his audience, and sees that they are under indispensable obligations to yield at once—that they have no manner of excuse for delaying—that they deserve eternal reprobation for postponing an hour; when one feels from the bottom of his heart that there is nothing short of regeneration that can answer any purpose,, and that he cannot leave his dear charge to be turned from enemies to God to friends, ten years hence, delivered from condemnation ten years hence-but must see it now; Oh how he will pray and preach. He will give God no rest, and he will give sinners no rest; and he will: bring down their immediate, pressing, boundless obligations upon. them, with the weight of a world.”
ORDINATIONS AND INSTALLATIONS. 1823, December 10, Installed Rev. EBENEZER HUBBARD, as Pastor of the Cong. Church, in Lunenburg, Mass. Sermon by Rev. Mr. Emmerson, of Souih Reading;
1823, December 18, Ordained Rev. EBENEZER THRASHER, as Pastor of the 1st Baptist Church in Portland, Me. Sermon by Rev. Dr. Sharp, of Boston.
1823, December 24, Ordained Rev. John Hunter, as Pastor of the Cong. Church in Fairfield, Conn. Sermon by Rev. Elihu W. Baldwin, of NewYork.
1823, December 25, Orılained Rev. James Gooch, as Pastor or the Cong. Church in Wast Minot, Me. Sermon by Rev. Asa Cummings, from 1 Thess. ji. 8.
1823, December 23, Installed Rev. Joseph STEELE, as Pastor of the Cong. Church in Castleton, Vt. Sermon by Rev. President Bates, from I Tim. iii. 1.
1823, December 26, Ordained Rev. BENJAMIN P. WINCHESTER, as Pastor of the Baptist Church in Corinna, Me. Sermon by Rev. Zenas Hall.
1828, December 31, Ordained at Addison, Vt, as Evangelists, Rev. MERIT HARMÁN and Rev. Ammi J. PARKER. Sermon by Rev. T. A. Merril.
1828, December 31, Installed Rev. Prince Hawes, as Pastor of the 1st Cong. Church in Woodbridge, Conn. Sermon by Rev. Mr. Hawes of Lyme.
1829, January 1, Installed Rev. Asahel Davis, as Pastor of a new Unitarian Church in Portsmouth, N. H. Sermon by Rev. Mr. Gannett, of Boston, from Rom. viii. 6.
1829, January 1, Installed Rev. REUBEN PORTER, as Pastor of the Cong. Church in Meredith, 3d division, N. H. Sermon by Rev. N. Bouton.
1829, January 14, Ordained Rev. Samuel Kings BURY, as Pastor of the Cong. Church in Andover, N. H. Sermon by Rev. Dr. Church.
1829, January 14, Ordained Rev. John Storrs, as Pastor of the Evangeli. cal Cong. Church, in Barre, Mass. Sermon by Rev. W. B. Sprague, V.D of West Springfield, from Psalm cxviii. 25. 1829, January 21, Ordained Rev. Jonathan
Cole, as Pastor of the 1st Cong. Church in Kingston, Mass. Sermon by Rev. Mr. Brazor, of Salem, from Rom. xii. 11.
1829, January 21, Installed Rev. Levi Smith, as Pastor of the Evangelical Church in East Sudbury, Mass. Sermon by Rev. Dr. Beecher.
1829, January 21, Ordained Rev. SPENCER F. BEARD, as Pastor of tho 1st Cong. Church in Methuen, Mass. Sermon by Rev. Mr. Diminick ot Newburyport.
1829, January 21, Ordained Rev. C. Sprague. Henry, as Pastor of the 28 Cong. Church in Greenfield, Mass. Sermon by Rev. Dr. Sprague.
1829, January 21, Ordained at Barre, Vt. Rev. John F. Stone, as an Evangelist.
1820, January 23, Installed Rev. CLEMENT PARKER, as Pastor of the Cong. Church in Shapleigh, West P. Me. Serinon by Rev. Mr. Bacon, from Mark, xvi. 15.
182), January 29, Ordained Rev. Isaac Esty, as Pastor of the Cong Church at Cape Elizabeth, Me. Sermon by Rev. Mr. Jenkins.
1829, Feb. 4, Installed, Rev. BENNET É. NORTHROP, as Pastor of the Cong. Church in Manchester, Conn. Sermon by Rev. Caleb J. Tenney, of Weathersfield.
UBIQUITY OF GOD.
BY R. MONTGOMERY.
Lord of all being, where can fancy fly,
Shall guilt crouch down within the cavern's gloom,
There is a voiceless eloquence on earth,
ERRATA.—We regret, that owing to the miscarriage of a prouf, the following errors escaped, in our last number. Page 305, 1. 3 from bottom, after sin, insert ". P 306, 1.4, from top, expunge the following words, ought it not to be made the means of the greatest good. P. 306, 1. 11 from bottom, for Palagian read Pelagian. P. 307, 1.5 from top, for waving r. waiving:P. 307, 1. 22 from top, for thou wilt r. shalt thou. P. 307, 1. 27 from top,
for does vidoest. P.310, 1.5 from top, for scems t. seem. P. 310, 1. 16 from top, for difficulties r. difficulty. P. 310,1. 18, from top; for to riin. P. 310, last line, for invitation r. invitations.
SERMON. Proverbs xx, 26......... He that trusteth in his oron heart is a fool.
[Concluded from page 316.] I now proceed to show,
II. 'That they are extremely unwise in thus trusting in their own hearts. They are now ready to say to themselves, we do not believe this to be true, but we are willing to hear what may be said upon
it. We come to hear the truth, and we are now willing, as we always have been, to hear the truth. We want to treasure up religious knowledge, of which we intend to make a good use, and improve for our future benefit, and we trust we shall do it some time or other. But this is that very trust in their own hearts, which there is reason to fear will be the most insurmountable obstacle to hearing impartially what is now to be said of the folly of their selfconfidence. But to proceed, I would observe,
1. That it is extremely unwise to trust in their own hearts, because God has told them, that they are totally corrupt. He certainly knows, for he has constantly kept his omniscient eye fixed upon their hearts, and clearly seen all that has passed in them. He has known their down-sittings and up-risings, and understood their thoughts afar off. And he has expressly told them, that their hearts are full of evil, and fully set in them to do evil; that they have not the love of God in them, but that every imagination of the thoughts of their hearts is evil, and only evil continually; and that their hearts are mere enmity against him, not subject to his law, neither indeed can be; but are as selfish, malignant, and obstinately opposed to all righteousness, and as desperately wicked, as the wicked
This they have reason to believe is the real truth respecting the badness of their hearts; for God cannot be deceived, nor can he deceive. But after God has so plainly told them, that their hearts are so perfectly and desperately corrupt, must it not be extremely unwise to trust in them? Does not God know their hearts better than they do? And is it not safer to trust him, than their own deceitful hearts? Did not God know Pharaoh's heart, better than he did himself? Did not God know Hazael's heart, better than he did himself? Did not God know Peter's heart, better than he did himself? And does he not know the hearts of all sinners better than they do themselves? They do indeed know, in some measure, what their hearts have been; but God perfectly knows not only what they have been, but what they will be. What he knows and has said, therefore, they have solid ground to believe; and it must be extreme folly in them, to trust their hearts, which God has told them will certainly deceive and destroy them, if they do trust in them. If God is wise and faithful, and worthy of trust and dependence, then their hearts are not.
2. They are extremely unwise to trust in their own hearts, because God has not only told them, that they are not to be trusted, but absolutely forbidden to trust in them. He has said,
6 Be not deceived.” “Let no man deceive himself.” And he has said, “He that trusteth in his own heart is a fool.” These divine prohibitions, it must be very unwise for sinners to disregard, and counteract. If they do not see any harm or folly in trusting in their own hearts, they may well believe that God does, and that he would not warn them against mere imaginary danger, nor forbid their doing what would not be, some way or other, dangerous and injurious to themselves. But it is easy to see the reason, why God warns them against trusting in their own hearts. For so long as they trust in their own hearts, they cannot trust in him; which is their indispensable duty. This is suggested by Solomon, when he says, “He that putteth his trust in the Lord shall be made fat. But he that trusteth in his own heart is a fool.” If it be wise and safe to trust in the Lord, then it must be very unwise in sinners to trust in their own hearts, which will effectually prevent their trusting in God, who alone is worthy of entire trust and confidence, and without which there is no ground of safety in time or eternity.
3. It is very unwise in sinners to trust in their own hearts, because they have so often found them to be fickle and unfaithful.How often have they found their good designs, resolutions and intentions fail them? How differently have they viewed the same persons, the same things, and the same events, at different times? How often have they neglected what they intended and promised themselves, that they would do? How often have their hearts been displeased and disgusted, with what they before have expectçd would please and gratify them? How often have new objects, and new situations, new connexions, new employments, and new events, frustrated all their former resolutions and designs, and prompted them to form new purposes and resolutions? And have they ever found their hearts steady, uniform, consistent, and immutable? If they have found all this to be true, through all the past stages of life; how can they expect, that their hearts will be more steady, more constant, and more to be trusted in, hereafter, than they have been heretofore? It must be extremely unwise to trust in their own hearts, when they have found, by long and sad experience,