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could invent, was in itself an evil; but it was the means of exbibiting his true character to the study and imitation of his followers.His patience, his ineekness, his forbearance and resignation, could pot have been seen, if he had not had these opportunities of exbibiting them. The death of Christ was in itself an evil; but it was the means of accomplishing great good. Without it no atonement had been made, and all mankind must have been lost forever. The good of which this great evil was the means, is so much greater than the evil, that it has always been considered matter of thanksgiving and praise that the Father sent the Son, and that the Son freely gave up himself to be a propitiation for the sins of the world. The persecutions and sufferings of the early Christians were in themselves great evils; but they always resulted in the enlargement of the church. And so uniformly has this result followed the persecution of Christ's disciples, that it is an established maxim, that “the blood of the martyrs is the seed of the church.”

Many examples of this kind might be cited. They show that good has been brought out of evil, and so much good as greatly to overbalance the evil, and render it on the whole for the best that those events have taken place. And this is sufficient to render it highly probable that it is so in all cases."

[To be concluded.)

From the R. Island Journal.
Q. Why is the happiness of most people like Hebrew verbs?

A. Because it is never found in the present tense; but always in the past or future. “We do not, but we mean to live."

Q. Why is the course of the christian like an arrow shot upwards?

A. Because the moment it ceases to ascend, it begins to fall.

Q. Wherein is the course of the truly good man like the river Rhine in passing through the lake Constance?

A. Because it rolls on with its own stream without intermingling with the surrounding waters.

Q. Why is the most splendid self-righteousness like the bundle of the beggar?

A. Becaus: it is not worth the carrying?

Q. Why should the faithful christiar, resemble a river rather than the sea?

A. The one ebbs and flows, while the other rolls on with a ceaseless and unbroken course. :

Q. Wherein is the character of beasts defamed? - A. By being compared to the grossly intemperate; for this is a vice to which they are not addicted. And if at any time they are drawn into it once, they will take care for the future. A tame goat was once intoxicated by the artifice of its intemperate owner. But when he was oflered the second time the intoxicating draught, he shook his head, and would not drink it.

Q. Wherein does the doctrine of heathens reprove us?
A. In the ardor of their zeal for their false religion.

“O for in christians' hearts a pagan zeal

As much our arder less, as greater is our light.”'- Young. Q. What may be considered white lies, and pious frauds in religious pursuits?

A. 1. For ministers to preach and talk against salaries and hirelings, when they know, as one not 100 miles from this State, said, he could get more in this way, than to take a stand in their favor.

2. For ministers to be always preaching against the use of notes, &c. when the very declamations with which they mean to gain an advantage have been either committed to memory, or else are used ir a covert manner.

3. When preachers try to make their people believe that all they say is handed down directly from on high, when the subjects they discuss are entirely familiar to their minds, and have been previously fully digested and often used elsewhere.

4. In those proselyting arts and devices which are too numerous to go over in detail.



"Fas est ab hosle doceri.” The following piece of advice, extracted from a Communication in the N. Y. Free Enquirer, may be useful to Ministers, by showing some, what they hare done, and others, what they should not do.

“I will tell you what you have to do; and you never had honester, though you may have had more palatable advice. Swim with the tide Square into the fashion of improvement. Give up the most glaringly antiquated of your doctrines. Indeed, indeed, they're not fit for our modern market; and if you try to force a sale of them, you'll have to retail them for an old song before long.

Some of you have scientific knowledge. You are cultivated men. You have mental resources. Make a virtue of necessity, and employ these talents in bringing round your congregations gradually to common sense. Give them light, little by little, and you will secure their respect and your own salary: It is no question whether the people shall go orward. They are going already, and you can't stop them. Consider whether you will go along with them, or whether you choose to be left behind.”

RUTES TO BE OBSERVED IN SPELLING OF OTILERS. The following resolutions of Dr. Cotton Mather, on the subject on slander, are recommended to the consideration of the lovers of peace.

“He resolved he never would speak evil falsely of any man; and if ever he spoke against any, it should be under the following restrictions and limitations, whicu he conscientiously observed:

“He would consider whether it would not he proper to speak to the person himself, concerning the evil, before he spoke of it to any one else.

“He would ordinarily say nothing reflecting on any man, behind his back, which he would not readily say to his face.

“He would aggravate no evil, of another, which he had occasion to speak of, nor make it worse than it was.

"When he was properly called to speak against any man, if he koew any good of him, he would speak of that too.

"He would be sure to maintain charity towards the persons of all that he had occasion to speak against, and would heartily wish them all good."


From the Episcopal Watchman.
In all thy works, O God! we see
Indexes pointing up to Thee,

As rolls away each silent hour:
The ocean, when it calmly sleeps,
And when the tempest o'er it sweeps,

Proclaims to man thy boundless power.

In dale and mountain, stream and grove,
In earth, in air, and heaven above,

We see thy great perfections shine,
Where music floats, and beauty dwells,
And every joyous creature tells,

" The hand that made us is divine."

While thus in all thing's Thou hast made,
To man thy glories are displayed,

And lessons of instruction given,
May we our hearts and voices raise,
And join in Nature's song of praise
To Thee, the Lord of Earth and Heaven.


p. 1. line 22d, between is and no, insert of.
P. 32. I. 1, For READING, read PREACHIZO,

1. 10, for inginuity r. ingenuity.
p. 41. 1. 11, for loose r. lose.
p. 50. I. 28, for bubacca r. Habaccuck.
P. 66. 1. 27, for I John, V.6, r. I John, 1. 6.

29, eraso speak.

30, for calamitious r. calamitous.
p. 69. 3d line from bottom, erase the.
P. 73. 1. 18, for Gadwin r. Godwin.

psudo r. pseudo.

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MAY, 1831.

NO. 7.

SERMON. I John, 1. 5.This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.

Light is the cause of knowledge, and darkness is the cause of ignorance. Light gives us the knowledge of all visible objects, And this knowledge is the most pleasant and the most certain. Solomon says, “Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun." What the sun gives us light to see with our own eyes, we always consider as sure, infallible knowledge. Clear light excludes all doubt, respecting the things our eycs bebold. But on the other hand, darkness is the cause of ignorance. When we are deprived of all rays of light, we are plunged in darkness, and of consequence, in total ignorance in regard to all objects discoverable by the eye. Now, the inspired writers, like all others, often put the cause for the effect. They often use the word light to signify knowledge, which is the effect of light; and darkness for ignorance, which is the effect of darkness. In this figurative sense, we are to understand light and darkness, in reference to God. When the Apostle says, “ that God is light, and in him is no darkness at all;" his meaning is, that in God there is knowledge, and in him there is no ignorance at all. That is, his knowledge is clear, full, and perfect, without the least defect, limitation, or obscurity. Tbis declaratlon, he says, he was desired to make to christians, concerning God. And it is a consolation to all real saints, that God is possessed of all knowledge, in perfection. There are two kinds of knowledge, namely, speculative and practical. Speculative knowledge belongs to the understanding, or the bare perception of things; but practical knowledge belongs to the heart as well as to the understanding, and comprizes the knowledge of acting as well as of perceiving. Both these kinds of knowledge belong to God in the highest degree. Hence the text warrants us

to say,

That God always knows what is best for him to do with his creatures. I shall,

I. Show that God always has something to do with his creatures. II. Show that he always knows what is best for him to do with them.

III. Show that he will always do what is best. 1. Iam to show, that God always has something to do with his

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