devout affections. Thinking is the only proper preparation for feeling. Musing on religious subjects, prepare the way for religious affeetions, and seldom fails to enkindle them in the hearts

"of saints.

God loves to see his people devout; and to make them so, he enjoins upon them religious meditation. When he would reclaim the forgetful, wandering Israelites; he commands them to give themselves to reflection and meditation; "Now, therefore, thus saith the Lord of Hosts, consider your ways." And to enforce the command, he repeats it again, "Thus saith the Lord of Hosts, consider your ways." By this command, he iutimated that if his people would meditate, and intensely think upon proper objects, they would be likely to come to proper exercises, feelings, and conduct. Meditation has a naturally direct tendency to awaken the people of God to righteousness and devout affections.

The above remarks saints have often found verified in their own experience. David experienced the power of religious meditation, to enliven and rekindle his religious and devout affections. He says, "While I was musing, the fire burned." Again he writes, "When I thought on my ways, I turned my feet into thy testimonies." Meditation upon his own sinflulness, excited humiliation and repentance. David's frequent meditations upon religious subjects, will account for that extraordinary devotion which he expresses throughout the book of Psalms. It was hy deep meditation, that Nehemiah raised his affections and tender concern for the church of God at Babylon. He made a business of meditation, for whole days together; till at last his heart broke out in a flood of devotion; as appears by his fervent, effectual prayer for the deliverance and prosperity of Zion. It was by long and deep meditation, that Daniel wrought up his mind to that devout and holy frame, which prepared him for that message from heaven which declared him greatly beloved, and for those extraordinary revelations which were communicated to him. The apostle John appears to have greatly improved in devotion, by his meditations in the isle of Patmos. Meditation brought Peter to humiliation and repentance for denying his Lord and Master; "And he went out and wept bitterly." When he went out, he meditated upon his sin, and his meditations were followed by suitable views and affectious. The same happy effect of religious meditation, all saints have more or less experienced. They

have found their hearts to correspond with their views. When their minds have been most intensely fixed on divine objects, their hearts have been full of the most ardent and devout affections. And so it will ever be; for though saints may be unable to meditate, and try in vain to fix their undiminished attention upon spiritual objects; yet whenever they can meditate, they cannot fail to feel the fire of devotion kindle in their hearts.

How important then it is, that saints should observe all seasons of devotion, and use all those means of instruction, and ab straction from the world, which are necessary to form and maintain a habit of religious meditation? Their growth in grace, their meetness for the discharge of their sacred duties, and the continuance and increase of their immortal hopes, all depend upon the time and attention which they give to serious, close, and deep meeditation upon religious objects, and “unseen and eternal things." MELATON

CORESPONDENCE.

It is more than twenty years, since the following letters were written; the first by several members of a Church in Massachusetts, to their young Pastor, and the second by the Pastor in reply. As truth is always one and the same, and as the same objections are made against the preaching of it in all places and all ages, it is thought the publication of this correspondence may do good, at this time. The doctrines alluded to, were those of Election, Decrees, and Divine Agency, especially the latter.

LETTER I.

Rev. Sir-You have doubtless with pain observed, that the number of your hearers has, for some time since, been decreasing. You are also probably aware, that many of them have withdrawn on account of their being disaffected with certain doctrinal points, which you privately avow in conversation, and publicly strive to maintain in the desk. It is farthest from our wishes, Sir, to censure you for your principles, or to assume the right of prescribing to you, your creed. But we conceive your sentiments, relative to the efficient cause of evil, to be incompatible (not to say with reason,) with the main tenor of the word of God, (which ought to be our mutual rule of faith and

practice,) and in their consequences dangerous to society, and especially to the morals of the rising generation. As the apostle has told us, that we cannot bear without a preacher;' so neither can we duly profit by his preaching, without some coincidence of belief, respecting the great landmarks of Christianity.

As it respects ourselves, we think we did not imbibe our sentiments without due examination, and assure you that we would ⚫ not maintain them through prejudice. Our minds are still open to conviction; God forbid that we should resist the light of truth. And that you may have a fair opportunity to convince us of our error, if our principles are untenable, we beg leave to request, that you would argue the great doctrinal points on which we differ, in our hearing, with some man whom we may appoint, at such time and place as may be found mutually convenient. Should this proposition, however, not meet your assent, we desire you would exchange a few Sabbaths with some ministers whom we may nominate, to preach to us on the point in question. The above requests we consider so reasonable, that we have no doubt of your hearty concurrence. In the mean time be assured of our consideration and esteem for your person and character. [SIGNED BY SIX NAMES.]

Febuary 20th, 1804.

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LETTER II.

Dear Brethren-Your letter, dated February 20th, came to me on the 27th inst., to which permit me to return the following answer. I have, indeed, with pain observed,' that it has of late been the manner of some,' both professors and others, to forsake the assembling of themselves together;' for which neglect of an ordinance of God, I felt it my duty, on a late occasion to admonish them. But I have not observed that the number of my hearers, generally speaking, has greatly decreased. Two or three years ago, God was pleased, in sovereign mercy, to revive his work' among us, and, as we trust, to make several stout-hearted sinners willing in the day of of his power,' to receive and obey the truth. This, as well it might, excited the solicitous attention of persons of all ages and decriptions. Our congregations, as is usual at such solemn seasons, were large. Since that time, the awakening and reviving influences of the Holy Spirit, have been gradually withdrawn: the consequence naturally is, that iniquity abounds, and the love of many waxeth cold.' This is no new thing. It is what the

friends of God sorrowfully anticipated, and what has usually taken place, after a revival of religion. Let us, who have ◄ named the name of Christ,' 'remember from whence we are fallen, and repent and do the first works; and let sinners reflect with trembling, that the harvest is past, the summer is ended, and they are not saved.'

Should it, however, be granted, that many have withdrawn from my meeting, on account of disaffection towards certain doctrines which I avow and maintain;' it would not from thence follow, that those doctrines are false, and unsuitable to be avowed and maintained. It does not appear from the praching of the prophets, of Christ, and the apostles, that any doctrine is true, because it is popular, or false because it is unpopular, or that it may not be the incumbent duty of a minister to preach some doctrines which some persons will forbear to hear.'

I am glad to hear you say, that you have no wish to censure me for my principles, or to prescribe to me my creed. I hope and trust, through Christ strengthening me,' that any, who may ever be so weak or wicked as to assume such an unwarantable right over my conscience, will be disappointed.

You are pleased to suggest, that you conceive my sentiments respecting the origin of evil, are in their consequenses, dangerous to society.' Whether you conceive rightly in this case, must depend upon the agreement or disagreement of those sentiments with the word of God, which ought to be our mutual rule of faith and practice.' If my sentiments are taught in the Bible (as I have endeavored from Sabbath to Sabbath to show,) the most plain and full exhibition of them cannot be dangerous to society, but the reverse; forall scripture is given by inspiration of God, and is profitable.' On the other hand, if my sentiments on this, or any other point, are contrary to scripture, their tendency in society must be bad; for error in principle, leads to immorality in practice. Evil communications corrupt good manners.' Essential errors in religion, corrupt and disturb society, as well as ruin the souls of men; and hence the importance, in every view, of contending earnestly for the faith once delivered to the saints."

You further suggest, that you consider my sentiments are dangerours, especially to the rising generation.' This admits of the same reply, as the suggestion that they are dangerous to society' in general. In addition to which, I would observe,

that these sentiments, or any others however true, may, in the event, prove infinitely destructive to many, not only of the ris ing, but of the risen generation, through their unbelief and perversion of them; for the gospel is a savor of death un to death, to some, as well as a savor of life unto life, to oth ers.' And I would entreat you, dear brethren, seriously to consider, whether it is a humble and cordial belief of the sentimants in question, or a settled disbelief, trifling neglect, and haughty contempt of them which leads any youth, in any place, to cast off fear, and restrain prayer before God, and run to an excess of riot and wantonness? We have a few young persons among us, (would to God we had more,) who, at least speculatively, believe these sentiments. You know them. And let me ask you, are these the most vicious and abandoned of the rising generation in this place? In one corner of this town, and the adjoining part of A., there is a goodly number of young persons of both sexes, as you well know, during a late season of special Divine grace, who have been brought not only to believe in speculation, but cordially to receive, as there is reason to think, these very sentiments, which you think dangerous to the rising generation. Are these the thoughtless, profane, immoral young men and women? Are they not, on the contrary, the most sober, virtuous, and devout young persons in ak this region? If parents wish their children to be sober-minded, and to have a just and habitual aversion to all the vain amusements, and soul destroying vices of youth, they cannot do better than to inculcate upon them, with all gravity, and prayer for divine teaching, the awakening and humbling doctrines of human depravity, regeneration, the election of grace, and the sovereignty of God, in having mercy on whom he will, and hardening whom he will. It is impossible that any one, young or old, should feel airy and vain, while he thinks of these doctrines, and apprehends they may be true. They exhibit to the wicked, more clearly than any other truths, the terrors of the Lord.

You observe, that you cannot profit by preaching, unless there is some coincidence of belief between you and the preacher, respecting the great landmarks of Christianity.' This sentiment, rightly understood, I believe to be correct. When a minister preaches the fundamental truths of the gospel, it is certain that none can profit by his preaching, except those who have hearts to coincide with him in their belief. For he that