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is as hard for them to do, as to put their faith in the Redeemer ; while the one is sure to result in death, the other in life everlasting. But on the other hand, let the question be put, and let the impenitent understand, that all who do come out, do now make the resolre, do now give themselves to God; let them know that this is what you mean by your question, and this what you understand by their coming forward, and then, we believe that few could go back without charging themselves with base hypocrisy, or at least with pretending to do, what they have not done. Then if the people of God pray, let then address Jehovah with the understanding that these are on the Lord's side, and that they have joined thereselves to the Lord in a perpetual covenant, that shall not be forgotten.”
These observations are truly pertinent, and seasonable; and appearing as they do in the Evangelist, I hope they may have the effect to check, as they certainly expose, an error of dangerous consequence, and becoming very prevalent at the present time.
MEMOIR OF THE REV. ASA MEAD;
Abridged from the Connecticut Observer. Mr Mead was born in Meredith, N. H. in 1792. His father was a member of the Baptist Church, and among that denomination of christians the son uniformly worshiped till entering College, He lost bis father when he himself was about thirteen years old. This circumstance, besides destroying the hopes which he bad begun to cherish of assistance from his father in procuring an education, operated to his discouragement and prejudice in another way. His whole time was now occupied in laborious cooperation with his widowed mother in manageing her farm, and providing for several younger children. It is interesting to notice the early developement of a trait of character which Mr Mead afterward exhibited in much maturity, and which contributed not a little to bis usefulnesswe mean perseverance amidst discourageing obstacles. A few weeks schooling in ihe winter was all he expected, and for this he was obliged to labor hard. He has observed that he often rose on moonlight mornings, hours before day, to cut wood for the family that he might not be detained from school.- In the most busy season of the year all the time he could command for reading was while taking his meals, and he was wont to lay bis book before him and read while eating. He continued in this discourageing situation with little hopeful alteration, except that he taught a district school one or two winters, till he was about 20. Then he commenced a course of preparation for College. Here he bad to contend with difficulties which by a mind less determined would hare been deemed invincible. He was the first from his native
town who had thought any thing beyond a common education necessary, am endured in his enterprize much ridicule and opposition. lu less than two years he was prepared to enter the Sophomore Class at Dartmouth College. He has often observed that when he started for Hanover he knew not an individual in the place; but took his little baggage in his band, travelled the distance, 50 miles from his mothor's house, on foot, entered College unbefriended and unknown by any one, and much embarrassed, and returned the same way.
It may will be supposed that thus early trained to meet difficulties without dismay, he was prepared for the sell-denying duties and the various vicissitudes of the ministry. His standig we learn in College was highly creditable, and we know that be was distinguished in the persuit of his th olo, ical studies at Indorer as a close applicant and a gond scholar. He was licensed in the summer of 1820 and was first employed by a Soci ty of Ladies to visit Washington City and Georgetown, for th- pur, ose of ascertaining if those places were supplied with th- Bivie. formed this mission satisfactorily, and on his return to New Ergo land, preached to Dr. Payson's Congregation in Portland, Maine, during the Dr’s. absence for the recovery of his health. The respeet and affection with which that peo, le ever aft's rigorded loon, shew that they highly valued his labors. Shortly after this he received a unanimous call to settle at Brunswick, Maine, and was ordained there in Dec. 189... Liis situation in this place was one of the most responsible and laborious in the State.
The College formed a part of his audience, and previously to his settlement, error had greatly prevailed and the heritage had been given to reproach. Here he labored with unwearied assiduity and with encouraging success for about seven years, when at his own request he was dismissed from his pastoral charge. After a useful agency for the Temperance Society in Maine, and some labors at the Soutb, under the direction of the American Prace Society, he was installed in August 1830, at East-Hartford, where in Oetober of the present year 1831, he finished his labors on earth, and entered we doubt not into his rest. He was eminently an industrious man. apparent to all who new bi tha acted under the abiding impression, “The night cometh wherein no man can work.” How he met the demands of a populous and scattered parish, risited so much, inspected the schools so frequently, attended to so many minor meetings, prepared for the stated services of the Sabbath, and still dispensed so much labor in other places, it would be difficult to tell, did we not know that he was a systematic man, as well as frugal of his tine. He rose early and usally wrote his sermons before breakfast. He almost uniformly wrote one sermon a week, nor did he suspend this habit even when travelling. The five or six last sermons he wrote, and which he never had an opportunity to preach to his own congregation, were prepared dering a journey to Maine just before his last illness. This preparation for the Sabbath was finished ordinarily on Friday morning, and Saturday
was with him a day of relaxation or of the lighter kind of labor. He thought much of “redeemmg the time.” He never seemed to have nothing to do, and never willing to do nothing. God bad given him a mind of more than common powers of penetration and research, and these he sacredly devoted to the great business of inquiri. alter and illaerating divine truth Fearless and independent, duty was his object, irrespective of the consequenes, and the means by which the kingdom of Christ might be enarrd, the leading theme of his public and private enquiries. The question asked by the Apostle Pand on the day of his conversion, 'Lord what wit thou have me to do?" was a question which our deceased brother asked with apparently increasing interest as long as die lived.
From the Christian Mirror. SHOULD IT BE ACCORDING TO THY MIND? Job 31: 33. Tbe trials with which God visits his children, often come in a shape, and accompanied by circumstances, the most unwelcome. The tenderest feelings are wounded, the pur 'st all ctions are wronged, the most cherished interests are violated, the fondest hopes blasted; and the suffering child of Adam looks, and cannot, without great effort, avoid looking at the second, or instrumental causes of his calamiti's. These are often of a character to rend the heart with anguish, and must leave it comfortless indeed, were there not a First Cause, on which faith might fix its hold, whose all controlling Providence is concerned in every event, and "from seeming evil still educes good.”
It is not uncommon for men under the pressure of a Miction, to feel that any other calamity would be tolerable; but that which weighs upon them seems almost too much for them to bear. But, afllicted brother, should it be according to the mind? Does not the father of all best know what is needful? And doth he ever afBict willingly, or wantonly grieve the children of men? Is it not the best of all reasons for quiet submission, that the Lord hath done it? If it w.re left to us to order the time and circı mstances of our affictious, they would cease to be trials; we should loose the inestimabie bepefits of discipline, and our souls would suffer in consequence.
We should not forget, that we are in the hands of a Ben factor; that our best Friend directs the process by which we are affected; and that he chasteneth us, not for bis pleasure, but for our profit, that we might be made partakers of his holiness. He shall sit as a refiner.-"Christ sees it needful to put his children into the furnace, but he is seated by the side of it His eye is steadily intent on the work of purifying; and his wisdom and his love are both engaged to do all in the best manner for them. Their trials do not come at random; the very hairs of their heads are all numbered.". And as the refiner of silver is said to know that the process of purifying is complete by seeing his own image in it; so when Christ sees his own image in lis people, the design of their allictions is accomplished, beyond wbich the process will not be prolonged a moment.-Christian Mirror.
PASTORAL WATCHFULNESS, We are to take heed unto all the flock. No individual in a parish is to be considered as beneath or as beyond our pastoral care. If our public ministrations are well attended, and successful in turning many to righteousness, there is proportionably the less need of private exertion. Many, however, of those who are present at our sermons, are slow in deriving any real and permanent benefit from them; and many neglect them altogether. What shall we then do? Shall we say of such men, that the church is open to them, and that if they obstinately refuse to attend the public instruction of the church, it is their own fault, their blood be upon their own heads? Oh, no! None of us, I am sure, cau deem so lightly of those endless sufferings, the intermination of wbich forms so painful but sometimes so necessary a part of our pastoral addresses. We must not, we cannot so leare them to perish. Their absenting themselves from the public ordinances of religion is an additional proof how urgently they need to be admonished, and warned to flee from the wrath to come. We must-at least, when the largeness of a parish does not preclude attention to individuals; we must follow them to their homes; and guided by ministerial zeal and Christian prudence, must seek and watch for opportunities of awakening them from their spiritual lethargy, and of exciting them to think seriously of the salvation of their souls.
I acknowledge that it is with the deepest self abasement that I reflect on the pledge I gave, and think how imperfectly I have redeemed it. Whenever the solemno toll of the bell tells me that one of my parishioners has been summoned to his last account, the sound comes over me accompanied by a feeling of my responsibility; and when informed who the departed person is, and a ain when the body is finally laid in the grave, I am generally led to relect; and often to reflect painfully – whether I have done all that I reasonably might have done for his spiritual welfare--to think what could have been done for that man's salvation that I huve not done for it. -Rev. Edward Byrnes.
POSTURE IN PRAYER. We find in looking a few moments in Cruden’s Concordance, fourteen instances of acceptable prayer mentioned in scripture, in which the posture of the supplicant is mentioned.
Of these, nine were instances of secret prayer, five of which were offered kneeling, two standing, one lying on a bed, and one prostrate on the earth.
There were instances of prayer at public worship, in two of which the worshippers stood, and in one, he who offered the prayer kneeled, but the audience probably did not.
Two were instances of social prayer, when a few believers were casually together, in both of which they kneeled.
Paul once mentions his habit of bowing his knees, apparently with reference to secret prayer.
In two passages, standing in public prayer is mentioned as a general practice; and standing in prayer, generally, in one instance.
In precepts concerning prayer, so far as we know, no particular posture is enjoined in ały case. The posture is alluded to but once, and then standing is mentioned.
Our Saviour prayed standing, kneeling and prostrate.
In no instance is any one posture mentioned as indicating more humility, or any higher degree of holiness than another.
On the whole we conclude that any of these examples may lawfully be followed, as the feelings of each worshipper shall dictate; and that any attempt to denounce either of them as improper, or to require either of them as necessary, or as expressive of a right state of mind, is unscriptural, and ought to be discountenanced.-Vermont Chronicle.
From the Genius of Temperance. NEW OBJECTION TO TEMPERANCE SOCIETIES. Messrs. Goodell & Crandall--Although you appear determined to support and encourage the temperance societies, I suppose you will not deny me the privilege of stating an objection to such societies, through the medium of your Genius. I have heard many objections stated to these societies, but I wish to state one, which I do not recollect of seeing or hearing before.
In the southern states, they are allowed to buy negroes, and hold them as slaves to work on the plantations, to wait on their masters, and to do all necessary manual labor. Where this is the case my objection is obviated, but this practice is not allowed in all the states, and where it is not, there must be a substitute. I cannot imagine how a substitute can be had if the use of intoxicating drinks should cease. By a thorough trial this has been found to answer even a better purpose than the plan of buying negroes; for, in the first place, the negro costs something, and then the expense of feeding and clothing him, amounts to more than the whole expense of keeping in employ one of our rum-drinkers. Every man who does business, if it is only in a small way, needs somebody to do errands, chores, &c; but no one would be willing to do this drudgery, and especially for a trifling compensation, and be lounging about without employment, a great portion of the time, who was not a slave of some sort, and if you are not allowed to buy the man, and thus enslave him, your only way is to enslave him by intoxica