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centious practice, of gross intem- I believe that the Lord God is in the perance and disregard of the Lord's midst of us for good. day. In many parts of our widely During the past year there have extended and extending Church, been some very special revivals. the want of ministers is still most Many of our Churches have been painfully felt, and even those who greatly refreshed. Seasons of pecan support them, cannot obtain culiar sweetness have been enjoythem. The evils to which we al ed by some Churches, who are not lude, and which are most conspic included in the list of those who uous, do not exist in the same de have been distinguished as the gree in all parts of the Church.- highly favoured of the Lord,' and Some of the Presbyteries complain whose blessings have been so peof the want of ministers and mis culiar as to become subjects of sionaries, a want of zeal and de- general interest to the Church. votedness

, in some instances, in Most of our Presbyteries are ministers and professors, great paying attention to the education coldness and worldliness. From

From of youth for the ministry. Many almost every direction, we learn pious young men are in train, in that the Lord's day is most shame various stages of their education. fully profaned, and that even pro- Notwithstanding the Church is fessors sanction this destructive every year rousing to greater exand most offensive sin by the loose- ertions, much more must be done ness of their own example, or their before her duty is accomplished or open conformity to the world, in her wants supplied. some of its most popular modes by The Theological Seminary at which its sanctity is invaded. - Auburn is rising into importance. Even ministers, in some instances, It is enjoying the patronage of the have been known to travel in pub- Church, and will soon be endowlic conveyances on this “day of ed, and extend its blessings resto” The assembly have learn- throughout the interesting country ed this fact with pain; and while in which it is located. they deplore, they wholly disap Let us be up and doing. If we

study diligently the holy oracles, In many parts of our country which are our only infallible guide; the odious and destructive sin of if we rely upon the direction of intemperance is, we fear, increas- the Spirit; if we possess a holy ing to an alarming degree; produc- desire to bless the world and exing blasting and destruction to in- alt God; then our liberty will not dividuals, families, and Churches. sink into licentiousness-our zeal The assembly, while they record will not destroy—the spirit of enthis fact with shame and sorrow quiry will not become a spirit of and real alarm, will not cease to speculation and philosophy, falsepublish it until those who profess ly so called. But truth shall trito love the Lord Jesus shall awake umph-charity shall fill every boto the dangers of our country and som and bless every object-and the Church. We will warn our the Lord alone shall be exalted. beloved people until they shall all rouse to duty and self-denial, to watchfulness and prayer.

We believe it is not premature We turn now to present some to state, that the Congregations of things in the present state of the Rev. Mr. Gillett in Hallowell, and Church, which are more delight. Rev. Mr. Thurston in Winthrop, ful, and which encourage us to are visited with effusions of the

prove it.



Spirit; and that the attention continues in the Baptist Societies, At Carmel, forty-four natives, where it first commenced, in the two white women and a coloured same towns. We mention this woman, have recently been bapencouraging fact, to excite the tized on a profession of their faith thanksgivings of the churches in in Christ. At other places, not our connexion, and as an evidence far distant from Carmel, there is a that our Zion in this State is not prevalent desire of receiving relientirely forsaken. Ch. Mir. gious instruction. About forty

miles north-west of Carmel, at a SANDWICH ISLANDS.

new station, called Hightower, By letters received from the there has been much religious enMissionaries in Jan. 1824, it ap- quiry, within a few months past.

pears that they have so far acquir- Towards the close of April, sixed the native language, as to be teen individuals made a profession able to preach in it. Their situa- of their faith; one of whom was tion is becoming more pleasant, the chief man of the district. and their prospects more bright.“ The peaceful Sabbaths of NewEngland are not unlike those we

Mr. Kingsbury, in a letter daenjoy. Almost every chief of dis-ted June 16, gives an account of tinction, throughout the islands, is considerable attention to religion a regular attendant at Church.at Mayhew, and the vicinity.Intoxication is forbidden.Several have joined the Church.


ORDINATIONS. 1824. June 30th. Ordained Rev. Ez. VIN LINCOLN, as Minister of the First RA STILES GANNETT, as Colleague Pas-Congregational Church and Society in tor with the Rev. Dr. Channing, Boston. Fitchburg.' Sermon by the Rev. Dr.

1824. June 30th. Ordained Rev. CAL• Ware, of Cambridge.



By the pebbly stream and the shady ON THE LOSS OF A PIOUS FRIEND.

tree, Imitated from the 57th of Isaiah. Woo shall weep when the righteous die? Hope in your mountains and hope in 'Who shall mourn when the good de. your streams, part?

Bow lowly to them and loudly pray: When the souls of the godly away shall | Trust in your strength and believe in fly,

your dreams, Who shall lay the loss to heart? But the wind shall carry them all away. He has gone into peace, and has laid him There's one who drank at a purer foun. down,

tain, To sleep till the dawn of a brighter One who was wash'd iga purer food; day;

He shall inherit a holier mountain,
And he shall awake on that holy morn, He shall worship a holier God.
When sorrow and sighing shall flee

But the sinner shall utterly fail and die,

'Whelm'd in the waves of a troubled But ye who worship in sin and shame,

sea; Your idol gods, wbate'er they be, And God from his throne of light on high Who scoff in your pride, at your Maker's Sball say—There is no peace for thee.


To Correspondents.-S will perceive, that his Sermon is superceded, for the present, by another on the same text, previously received and prepared for Press.

The Lines of Poetry in our last, were communicated as Original, through the mistake of the Transcriber. -Dia-philos, is received, and under consideration.

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- Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment: And the second is like unto it, Thou shalt love thy neighbour as tkyself. On these two commandments hang all the law and the prophets.

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Having endeavoured, in the pre III. Why ought every one thus
ceding discourse from these to love his neighbour ? and
words, to illustrate and inculcate IV. How does such love com-
the first great commandment in prehend one's whole duty to his
the law, I now proceed to the con- neighbour ?
sideration of the second, viz. I am to enquire,
“Thou shalt love thy neighbour as I. Who is to be considered as
thyself.” This is like unto the oth-one's neighbour ?
er; as it is clothed with the same This was the very question,
authority, and, therefore, equally which the Lawyer, to whom the
binding upon men, is equally rea words of the text were originally
sonable and good, and requires the addressed, asked our Saviour; as
same kind of love, though not the appears in the parallel passage in
same degree, being directed to Luke x. 29. “But he, willing to
wards objects of inferior excellence justify himself, said unto Jesus,
and worth. The concluding words And who is my neighbour?” In his
of the text, “On these two com- reply, our Lord spake the parable
mandments hang all the law and of the good Samaritan, who bound
the prophets,” imply, that the ex- up the wounds and took care of the
ercise of true love, comprehends Jew, that fell among thieves. The
all our duty to our neighbour, as it design of this parable evidently
does all our duty to God. In or was, to shew the Lawyer, that
der to set this second command even the Samaritans, whom the
ment of the law in a true light, it Jews hated and despised, were to
seems necessary to explain the ob- be considered as their neighbours;
ject, nature, reason and compre- and if they, then all their fellow-
hension of the love, which it en creatures. It is quite a mistake, to
joins. Accordingly, I propose to imagine, that those only, who live

hear us, are

our neighbours.-I. Who is to be considered as These, indeed, are, in a special one's neighbour ?

sense, neighbours, as they are bet II. What is it for one to love | ter known to us, and more inti. his neighbour as himself?

mately connected with us, anr

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consequently, may be the more im- the second commandment in the mediate objects of our affection and law, requires all men to love their kindness. But, to consider these neighbours as they actually do love only, as our neighbours, is a con themselves; but as they ought to tracted sentiment, which has no love themselves. Mankind, natucountenance in the gospel of Christ. rally love themselves selfishly, erIt is equally a mistake, to consider clusively, and supremely. But it those only as our neighbours, who is criminal for them thus to love love us, and do us acts of kindness. themselves. No man ought to It would seem, that the hypocrit- love himself selfishly. One may ical Pharisees had thus restricted value his own interest, because it the meaning of the word neighbour, is valuable in itself, and not merely in their perversions of the Divine because it is his own.

Men ought law, and hence inferred, that it to love themselves with a holy, diswas not a duty to love one's ene interested affection, as God loves mies : which led our Lord to say, himself. No man ought to love in his sermon on the Mount, “Ye himself exclusively. This all men have heard that it hath been said, do, so long as they love themselves Thou shalt love thy neighbour, and selfishly; for private interest is the hate thine enemy: But I say unto sole object of selfish affection. He, you, Love your enemies, bless who values his own interest, bethem that curse you, do good to cause it is his own, regards the them that hate you, and pray for welfare of others for his own sake them, who despitefully use you only. He really loves only himand persecute you:—for if ye love self; and of course, violates both them, who love you, what reward the first and the second commandhave ye? do not even the publicans ment in the law. No man ought the same? And if ye salute your to love himself supremely. Such brethren only, what do ye more love is due to God only. But, than others? do not even the pub- while men are • lovers of their own licans so?” According to the in- selves, exclusively and selfishly, fallible Teacher's interpretation of they always love themselves suthe Divine law, all our fellow- premely. They wish the interest creatures, the evil as well as the of every other being to be subordigood, our enemies as well as our nated to theirs. They had rather friends, are to be viewed as our the happiness of God and of all neighbours. Mankind all inhabit their fellow-creatures should be the same footstool of God, have all given up, than to relinquish their the same Creator, Preserver and own. But, such supreme self-love Redeemer, are all made of one is idolatry and enmity against blood, and are all endued with the God. Men ought to love themsame powers, faculties and capaci- selves with a disinterested, imparty for happiness; and are, there- tial affection: and thus the Divine fore, all neighbours to each other. law requires them to love their In this light, the apostle Paul view neighbours. In answer, then, to ed his fellow-creatures: “ I am the question before us, it may be debtor, said he, both to the Greeks observed, and to the Barbarians, both to the 1. That, for one to love his wise and the unwise."

neighbour as himself, is to love him I am to enquire,

disinterestedly. It is truly to value II. What is it for one to love his the interest of one's neighbour, on neighbour as himself?

its own account, or because it is It is not to be supposed, that I valuable in itself, aside from every

No one


private, selfish consideration. In his fellow-creature, with the same deed, for one to desire and seek kind of love with which he loves the happiness of his neighbour, be himself. He who loves himseif as cause it may be conducive to his he ought, while he has a peculiar own, is not to love his neighbour complacency in those who are good, at all, but himself only.

will feel real benevolence towards can really love any being besides those who are evil. He will set a himself, with any other than a dis- real value upon the interest even interested affection. It may be of the worst of men, and truly deobserved again,

sire their happiness, in itself con2. That, for one to love his sidered. As the common Parent neighbour as himself, is to love him of mankind has fashioned them impartially. Indeed, this is im- alike; so it is but reasonable, that plied, in loving one's neighbour Ke should require them to exercise disinterestedly. He who loves his towards one another, brotherly neighbour, not for his own sake, kindness and charity; and instead but for his neighbour's sake, will of looking every one on his own love him in proportion to his appa- things, to look, with the same pure rent excellence and worth, in the benevolence, on the things of othscale of being. He can feel no There is precisely the same motive to underrate his character, reason why one should love his or undervalue his happiness. Dis- neighbour, as why he should love interested benevolence is always himself; and as good, if not as impartial. He, who loves his weighty a reason, why he should neighbour as himself, endeavours love both, as why he should love justly to estimate his character God. The second commandment and capacity for happiness, and is like the first, requiring us to exvalues and desires his interest, as ercise the same kind of love tomuch as he views it to be worth.. | wards our neighbours and ourThe way is now prepared to en selves, which the first requires us quire,

to exercise towards God. No one III. Why ought every one thus can love God as he ought, without to love his neighbour as himself? loving his neighbour as he ought.

The answer to this enquiry is Hence the apostle John writes, easy, and may be comprised in “If a man say, I love God, and two brief observations:

hateth his brother, he is a liar : 1. Every one ought to love his for he that loveth not his brother, neighbour with the same kind of whom he hath seen, how can he affection with which he ought to love God whom he hath not seen?" love himself, that is, a truly disin 2. Every one ought to love his terested love; because his neigh- neighbour impartially; because his bour is a creature of the same kind neighbour's interest, if his capacias himself, possessing similar fac-ty for happiness be equal, is worth ulties of body and soul, capable of as much as his own. Why not? enjoying the same kind of happi: What reason can any one give, ness through ceaseless ages, and why another's interest is not as having therefore, the same kind of valuable as his own, except this, interest, both temporal and eter It is his, and not mine?' But who nal. As mankind are all creatures has the face to give this selfish reaof God, of the same common na son? If, however, one may give it, ture, no one can give any reason, why may not another? if I may but a selfish and sinful one, why value my interest more than my he should not love his neighbour, I neighbour's, because it si mine;

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