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No. 3.]

THE

CHRISTIAN JOURNAL,

AND

LITERARY REGISTER.

For the Christian Journal.

MARCH, 1823.

Account of a young man who was desirous of becoming a candidate for holy orders, with a sermon of his composition.

ABOUT a twelvemonth since, a young man, whom I had noticed as attending a respectable grocery, and whom I had admitted with much satisfaction to the holy communion, called on me to express an inclination he had long indulged to study for the ministry. He frankly avowed his almost entire want of education; having attended only the common schools in his boyhood, and, since then, having had opportunity for little more reading than his Bible, and a few pious books. When told that he could not be received as a candidate without the usual literary studies, and that he must attempt these under great disadvantages, having to lay the very foundation of learning, and the prime of his youth being past, he seemed but little discouraged; yet, lest he should be rash, allowed himself time for further reflection.

A few weeks after, I learned that he had retired from the store in conse

quence of a complaint in his chest, and was with his mother at a village a few miles distant. As soon as an opportunity offered I went to see him. His full and manly countenance had now dwindled into the sharp features which mark the struggle with consumption and hectic. His voice had lost its strength and tone. And every symptom indicated his rapid journey to the grave. I conversed with him, and administered the communion. "Oh!" said he, *could I but live to be a labourer in 'the vineyard of souls-but I submit to the will of God." Other thoughts also embittered his portion: he might once have looked for a respectable patrimony; but the fiend of intoxication VOL. VII.

[VOL. VII,

had wrested it from the family. The dwelling which he should have inherited of his mother; and, looking towards it, was within sight of the humble cottage he feebly exclaimed, "How happy, mother, for you and these young sis. ters, could I have been your protector there!"

After an interval I again visited him. He spoke of happiness after death; but his mind was impaired, and he spoke also of the disheartening sorrows of life. Then for a few moments he sank in a lethargic exhaustion. It was evident he could not survive long; and in a few days I ministered at his funeral.

In the conversations relating to his devoting himself to the ministry, I requested him to compose a sermonchiefly that a judgment might be formed of his capacity while uncultivated. The following was handed me after his death. It may perhaps rank in the class of family sermons. As the only relic of an interesting youth, it may not be unacceptable to the readers of the Christian Journal.

CLERICUS.

ST. JOHN iii. 16.-For God so loved the

world, that he gave his only begotten Son, that whosoever believeth in him. should not perish, but have everlasting life.

I SHALL divide this text into three parts; first, the love which God had for the world, and the ingratitude of the world to him for his favour and kindness; secondly, the blessing which he bestowed on us by giving up his only Son a ransom for our sins; and, lastly, all who believe in his Son shall not perish, but have everlasting life.

First. After the creation of the world, God thought proper to create man as an instrument of his own glory, and it pleased him when he had dono 9

it. He also gave him a companion, and they both were created in his own image. He allowed them dominion over the animals and the whole earth; he placed them in paradise with all things conducive to their happiness; as they were the objects of his greatest love. But they did not act according to his wishes; they did not obey the voice of the Lord their God; and, therefore, they brought upon them that awful curse, from which (without sincere repentance) there is no redemption. Yet God's love for them did not cease; neither did he wish to destroy the objects of his own creation: and, therefore, lest they should despair of all hope of being re conciled to him, he promised them a Saviour.

We might, when we cast a look on our fallen race, exclaim, Oh, wretched Adam! who didst thus disobey God's holy and just commandments, and broughtest upon thyself and us all these trials and afflictions! But let us consider, and ask ourselves the question, how many there are, even at this day, who, if they were to be placed in the same circumstances with Adam, would, in all probability, transgress the laws of the most merciful God. For how natural is it for vain man to be discontented in the condition in which the great Disposer of all good hath placed him; he will not willingly submit to his just will; neither does he consider that God hath made him, and that he is wholly at his disposal, from whom he hath life and all things, by whose great mercy he has so long enjoyed them, and by whose goodness he hath still so many favours left; nor does he consider the ingratitude with which he is recompensing his heavenly Father for all the blessings which he has bestowed upon him; but still continues in his own wicked way, serving the world in all its lustful enticements, till he provoke the gracious and merciful God to anger, and cause him to take the light of his countenance from him, and leave him to die in the midst of all his iniquities; and his soul to sink to everlasting perdition.

Secondly. I shall endeavour to illustrate the great blessing which God bestowed upon us by giving up his only

Son, that, by him, and through him, we might have access to the Father. Were we to cast a retrospect, and meditate on the degeneracy of man, would we not, with contrite and humble hearts, render thanks to Almighty God, our heavenly Father, for the inestimable blessing which he has bestowed upon us, in giving up his only Son, that through him we might be reconciled, and saved from everlasting destruction! Yes; for when' rebellious man had disobeyed God's holy commandments, and had fallen under the burden of his own iniquities and transgressions, God still waited to be gracious, still withheld his vengeful hand from totally destroying the objects of his greatest love. Therefore, he gave his only Son, that through him they might be reconciled to him, and be rescued from the impendent punishment which they most justly deserved. Who can show a just cause why God was so merciful; why he did not stretch forth his Omnipotent hand, and take vengeance of the transgressors who had disobeyed his voice? But, as God is a most pure and holy Being, so is he a Being of infinite love, merey, and patience, whose righteousness is invariable, whose veracity is inviolable, and whose wisdom is unerring. These are the moral attributes of the divine Being, in which he requires us to imitate him, the express lineaments of the divine nature, in which all good men bear a resemblance of him, and for the sake of which only they are the objects of his delight. For most certain it is, that God can take no real complacency in any but those who resemble him, and bear the impress of his own image upon their souls. And most certain it is, that none but those who are like God can take any real complacency in him. And those, brethren, who can take no pleasure in the service of God, and in rendering him thanks for the blessings which they have received at his hands, (who has withheld nothing from them that could contribute to their happiness, nor asks any thing more from them than that they should pay due reverence to his will and authority,) are they not in a very deplorable state? Are they not fighting against themselves? For they will sink down to despair ander

the weight of their own iniquities. Then shall they plead for mercy, but shall find none; they shall cry for help, but there will be none to assist them: for this will be their answer, "Because I have called, and ye refused; I have stretched out my hand, and no man regarded; but ye have set at nought all my counsel, and would none of my reproof; I also will laugh at your calamity; I will mock when your fear cometh."

And those who can take no pleasure in serving God, but would rather serve the world in all its lusts, pomp, and vanities, do but find that there are no pleasures to be derived from them; but, as the preacher expresseth it, all is vanity and vexation of spirit. If they would seek the face of their heavenly Father, and implore his mercy and protection, instead of being only solicitous for the world, they might rest in our Lord's express declaration, that if first we seek the kingdom of God, and his righteousness, all needful things shall be added unto us. There are many of these careless or wicked men, who profess the doctrine of a resurrection of the dead, when all shall live again, and be brought before the Judge to give an account of all their doings, whether good or evil, and that they themselves shall be rewarded or punished according to their deserts. Can we, however, be convinced, that they really believe what they affirm? Do they not rather hope that it will not be so? Oh! wretched men, are they not deceiving themselves? Surely they are. And if they would but seriously reflect on eternal things, and whether they will not bring upon themselves their own destruction, by considering eternity and destruction of so little importance, and also ask themselves the questions, With whom do I combat, with God or myself? To whom do I look for happiness, to God or men? What am I seeking, my happiness or misery? If they were frequently to have these reflections, it would dispel their loose and careless ideas, and give them to see plainly their impendent danger of everlasting destruction. Then would they discover that there is no happiness to be found in serving the world, but that

it is founded on, and must be attained only in God's great mercy, through his Son Jesus Christ. Then would they exclaim, Henceforth will I serve my God, to whom I have so long been a stranger. What is a man profited, if he shall gain the whole world and lose his own soul? or what shall a man give in exchange for his soul?

Thirdly. God gave his only Son, that whosoever believeth in him should not perish, but have everlasting life. What are the pursuits of all men? or what do they strive to obtain? It is happiness: happiness is their object. Yet they bring upon themselves a perpetual disappointment, by taking the wrong means to obtain it. They suffer themselves to be led astray by the dictates of their passions. And it is not till after they have sought in vain, through the false pleasures of the world, that they at length find happiness, where reason and religion have concurred to place it,-in obedience to God. Then is the anxious mind calmed, and emancipated from the vexations of this vain scene, and blessed with that peace which it had so long been a stranger to, and with which it was impossible to become acquainted amidst the agitations of the world. Then is the soul filled with those heavenly and delightful contemplations, which alone can establish happiness even upon earth. What in comparison are the pursuits of vicious men, to whom God appeareth to be but an angry judge, and an enemy to their pleasure; who can perceive nothing in religion to be pleasant, but see only the restraints which it imposes, on their worldly enjoyments, and represent it to themselves as a rigid service, and consider it as casting a shade of melancholy over life! But a good man, who is ready and willing in piety, and who takes delight in the service of God, will find, in the affections of piety, and in the truths of religion, such sublime and satisfactory enjoyment, as will amply compensate him for all his holy labours: for in keeping the divine commandments there is great reward. This man, blessed in his deeds, will have that eternal blessing bestowed upon him, which is promised to all who forsake their wicked ways, and with true faith and

hearty repentance implore and secure the mercy of God: he will, in the judgment, be counted as, one of the true believers in Christ: he shall not perish, but have everlasting life.

When we consider this, my brethren, we might ask ourselves these questions: Where do our views centre? in this world we are in, or in that we are going to? If our hopes and joys centre here, it is a mortifying thought, that we are every day departing from our happiness; but, if they are fixed above, it is joy to think that we are every day drawing nearer to the object of our highest wishes. Is it our main care to appear great in the eyes of man, or good in the sight of God? If it be our object to appear great in the eyes of man, we shall expose ourselves to the pain of a perpetual disappointment; for it is much if the envy of men do not rob us of our just praise, or if our vanity will be content with that they allow us; but, if it be our main care and greatest object to appear good in the eyes of God, we are laying up a treasure of the most lasting and solid satisfactions. This should be our wise and steadfast pursuit, from which we should count it a sin to depart. Whatever disrespect and contempt it may expose us to from others, let us make this our character, and maintain it both in public and in private-to be the friend of God. Let us carry this view with us through life, and not dare, in any instance, to act in consistently with it. Then, and then only, shall we not perish, but have everlasting life.

For the Christian Journal.

Explanation of EXODUS vi. 3.—And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty; but by my name Jehovah was I not known to them,

THE declaration which is made in this verse has been thought by many to imply a contradiction to the preceding part of the history. In Gen. xii. 8, Abraham is said to have built an. altar unto the Lord, (Jehovah,) and to have called upon the name of the Lord. So likewise in xxii. 14, we read, "Abraham called the name of that place Je

hovah-jireh." And even before the flood, in the days of Enoch, it is said, "Then began men to call upon the name of the Lord," Gen. iv. 26. From these, and various other passages, it seems evident, that God was known to the patriarchs by the name of Jehovah, and addressed by them under that august title. Now, in the passage we are at present considering, it is said, By my naine Jehovah was I not known unto them. To explain this apparent dif ference, several hypotheses have been proposed. Among others, the learned Calmet maintains, that a greater, or more perfect degree of knowledge is here intended. "Israel being now about to become a nation, by my name Jehovah I will be the appropriate Deity of that people," i. e. I will become more especially their protector. Others say, that God was now about to demonstrate himself Jehovah, i. e. the "immutable and faithful God." by the actual fulfilment of the promises he had made. But although both of these facts are included in the declaration, and actually resulted therefrom, yet they seem not to afford a thorough and satisfactory explanation. In order to perceive the full force of it, we must have recourse to the meaning of the word Jehovah, which has been defined the one eternal, faithful, and immutable Being. God declares to Moses that he had often exhibited himself to the patriarchs by evidences of his might, power, and dignity; but that now he was about to demonstrate himself the only true and self-existent God, before whom the vaunted deitics of the nations were 66 nothing and vanity." Pharoah and his people by their obstinacy and disobedience had rendered themselves the just objects of his wrath. Hence he declares, (Exodus vii. 5,)" The Egyptians shall know that I am Jehovah, when I stretch forth my hand upon Egypt-(and execute judgment upon her gods, xii. 12,)—and bring out the children of Israel from among them, (in defiance of the united opposition of Pharaoh and his gods.)" This seems to be the reason why the emphatic phrase, I am the Lord, or rather, it is I, Jehovah, is so often repeated, (see particularly chap. xii. 12.) The meaning of the passage, therefore,

seems plainly to be this-By my name Jehovah, (the only God,) I was not known to the patriarchs, i, e. known by experience, and by comparison. Moses, on contemplating the wonderful deliverance of the Israelites, which nought but supreme and irresistible power could have effected, breaks out with the exclamation, "Who is like (or equal) unto thee, O Lord, among the gods!" "Know, therefore, this day," says he, (Deut. iv. 35, 39,) "and consider it in thine heart, that the Lord he is God in heaven above, and upon the earth be neath; there is none else." "Now I know," says Jethro, (Exod. xviii. 11,) "that the Lord is greater than all gods; for in the thing wherein they dealt proudly, he was above them.". "Thou shalt know that I am Jehovah," is a phrase often used when the judgments of God are declared, whether upon idols or idolaters. Ezek. xxiii. 49, " And they shall recompense your lewdness upon you, and ye shall bear the sins of your idols; and ye shall know that I am the Lord God."-Also, xii. 20, " And the cities that are inhabited shall be laid waste, and the land shall be desolate; and ye shall know that I am the Lord." -And again, vi. 13, "Then shall ye know that I am the Lord, when their slain men shall be among their idols round about their altars."

Jehovah is frequently contrasted with the impotent idols of the nations, and his true and exclusive character thereby manifested.-1 Kings xviii. 37, Elijah, in his contest with the prophets of Baal, says, "Hear me, O Lord, hear me; that this people may know that thou art the Lord God."-Compare Jeremiah x. 3,9, with verses 10, 11, 16. These passages are sufficient to show, that by "knowing Jehovah," is meant becoming acquainted with the sole and exclusive authority of his name. The patriarchs, indeed, knew the Almighty, and acknowledged his majesty and glorious power. They recognized him as "the righteous Judge of all the earth," but they had not beheld him breaking in pieces the idols of wood and stone, or setting at nought the fancied power of the spirits of darkness. The heathens would have degraded him to a local deity, and confined his dominion to a

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Abstract of the Proceedings of the Thirty-sixth Convention of the Diocess of New-York, held in St. Paul's Church, Troy, on the 15th and 16th of October, 1822.

THE Convention was composed of the Right Rev. Bishop Hobart, thirty-three presbyters, nine deacons, and thirty-seven lay delegates, representing twentyfour parishes.

It was opened with morning prayer, conducted by the Rev. Daniel M'Do nald, D. D. principal of the academy, and professor of the interpretation of Scripture, ecclesiastical history, and the nature, ministry, and polity of the Christian church, in the Branch Theological School of the Protestant Episcopal Church in the United States, Geneva, Ontario county; and an appropriate sermon preached by the Rev. William B. Lacey, rector of St. Peter's church, Albany. The bishop then held an ordination, and admitted Mr. Richard Bury and Mr. William L. Johnson to the holy order of deacons.

Certificates were produced and read of the incorporation of St. John's church, Ithaca, Tompkins county; Trinity church, Fredonia, Chatauque county; and Trinity church, Cherry-Valley, Otsego county; and the said churches were received into union with this convention.

The Rev. Benjamin T. Onderdonk was elected secretary.

Agreeably to the 45th canon of the General Convention of 1808, the Right Rev. Bishop Hobart delivered the address published in our number for January, page 5.

The committee on the subject of the diocesan fund made the following re

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