that reveals, I was greatly opposed. I now believed the scriptures were the word of God. - such views and feelings, my mind laboured in unspeakable anguish; for my sins pressed heavily upon me. I had a deep sense of guilt, and found no relief. I could see none. I thought I should be lost; -that God would be just in sending me to hell; but I was unwil After continuing some time in a state of wretchedness, I heard Mr. preach a sermon on the doctrine of election. Soon after having heard this sermon, I had a clear view of the doctrine. I firm-ling to go there. I opposed God's ly believed it. I concluded I was justice. After being thus conone of the elect; that Christ died victed for some time, seeing my for me, and therefore greatly re- sins many, great, and exceedingly joiced. My hope of heaven was aggravated, as I was viewing the founded on a speculative view of justice of God in my condemnathe doctrine of election, accompa- tion, thinking I should be sent to nied with a belief that Christ died hell; but being unwilling to be for me in particular. I have since cast off, I not only saw that God seen that my hope was a false one. would be just in my condemnation, At the time of this conversion, but I also saw that were I destroyI had been thinking of the prac-ed, his justice would shine contice of law. Indeed, I had pre-spicuously glorious. The instant viously commenced the study of I saw my condemnation would be that profession. But being ambi- a means of rendering the justice tious, and wishing to be one of the of God glorious, I felt perfectly first in religion, because I had willing to sink into hell, that God professed to be a Christian, with might be glorified. I gave up all very little prayer, without much opposition to God, and felt willing consideration, and with no right to be in hell forever. But as I motive, I concluded to prepare for gave up, and felt willing God the Gospel ministry. should glorify himself by destroying my soul, I had a mental or heart view of the Saviour; and my soul, instead of sinking to hell, as I had thought it would, were I willing God should destroy me, rested on the Lord Jesus. My feelings at this moment, I cannot describe. I had seen the glory of divine justice. I now saw the glory of the Saviour. I felt that I should praise God in hell, for E thought that I should go there. After studying a while for the ministry, and at the distance of more than a year from the period of my conversion; after much searching and many fears, I was brought to the conclusion that my hope was built on the sand. I was constrained to give up my hope. I had felt conviction of sin before abandoning my hope; but as soon as that was given up, conviction rushed more powerfully into my mind. I felt my sins A few days after this change, deeply; especially some particu- the thought occurred to me that lar ones. I felt guilty before God. what I had experienced was a For a number of days I was the change of heart, and that instead subject of deep conviction of sin. of sinking to hell, I should be reI saw clearly that for my sins I ceived to heaven. When this deserved eternal death. I saw no thought first struck my mind, it way to escape that death. I felt seemed to recoil at it. I had seen that God would be just in destroy-clearly, that were I destroyed, ing me; but I was unwilling jus- God would glorify himself in my tice should take place. With destruction. I thought I should be destroyed; and chose rather to have God glorified, than be saved. But soon I received a hope of heaven. It is now several years since this change; but I still feel willing God should save or destroy me, as shall be most for his glory. It is my earnest desire that no one commence study for the ministry, as I did, without right motives; and that none be deceived with a false hope. Utica Christ. Repos. Mr. Editor, QUESTIONS. In forming a society for the purpose of settling and supporting a minister of the gospel, it is customary to admit such persons members, as make no pretensions to religion. To me, this course of conduct has the appearance of calling on the enemies of God, to support his cause. I should therefore be highly interested in the discussion of this question, through the medium of your Magazine: Is the practice of admitting persons members of a society formed for the purpose of supporting that religion, for which they profess no cordial friendship, consistent either with reason or scripture? LISTENER ANSWER TO A QUESTION. Messrs. Editors, gave their fellow-men; to which He adds, "For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses." Forgiveness being a duty so indispensably necessary, it is very important to know what it is, aud towards whom, and when, and how we ought to exercise it, and, why it is necessary, in order to obtain forgiveness of God, It would, therefore, be a very acceptable, and I doubt not, a very beneficial service, if some of your Correspondents would take up the subject of forgiveness, and so discuss it, as clearly and satisfactorily to answer the following questions: 1. What is it to forgive? give? 3. When are we bound to forgive them? 4. To what extent? And, 5. Why must we forgive them, in order to be forgiven of God? IGNOSCENDUS. A Correspondent desires au Exposition of Hebrews vi. 4-6. observe a request to have the fact In your number for January, I Christians are so generally "dis posed to think favourably and to speak well of those who full short of them in their religious sentiments, but to think less favourably, and to speak less kindly of those who go beyond them, even in a smaller degree, than the others fall short." If none of your correspondents have furnished a more satisfactory answer, I would offer the following: duces plain declarations of scripture in support of them, it makes me feel conscious of being at variance with the Bible; and it displeases me to be thus put in the wrong. When a man performs greater acts of self-denial, and manifests more patience and meekness under injuries, and shows more of a Christian temper on all occasions than I do, I cannot but When a man falls short of me feel a painful and mortifying conin his religious sentiments or prac-sciousness of my inferiority. This tice, it makes me think well of myself, because I conclude I am better than he. But when a man goes beyond me in his religious sentiments or practice, he seems to condemn me. When he em-ard, to endeavour to bring him braces certain truths that I am aawilling to embrace, and pro displeases me, and provokes me to endeavour to lessen the estimation in which he is held, by speaking unfavourably of him; and since I cannot rise to his stand down to mine. EGO. Utica Christ. Repos, Miscellaneous Articles. ON PROVIDING ACCOMMODATIONS |rections about prayer, in the scrip FOR SECRET PRAYER. tures, and he will see that a consid The duty of secret prayer iserable time ought to be approprienforced in the scriptures, and is ated to this object. I repeat the urged by pious and learned di- words of Bennet, taken from the vines; still, it is greatly neglect- American Tract, "The Religion ed. There is a particular occa- of the Closet." "The length of sion of this neglect, which must time to be spent in retirement be removed, before the duty will must depend greatly on each othbe correctly performed; the occa-er's circumstances. Servants, who sion is the want of proper accommodations. The accommodations I deem proper, are-established hours, reserved from all other concerns-a place, where there will be some seclusion from all persons, and no danger of sudden interruption-and conveniences, as a fire, for spending a considerable time, if occasion shall require, in retirement. It must be conceded that the duty demands time. Let one remark the devotions of Jesus Christ, or of some of his most eminent servants; let him review the di have not time at command, may not be able to enjoy so long an audience in the closet as their masters. Perhaps the medium most generally suitable is an hour at morning and at evening. Colonel Gardiner, even when most hurried, spent two hours in the oratory; though some may not be able to employ more than half an hour; and what Christian could endure less?" This passage is not quoted to recommend an hour at morning, and an hour at night; but only to shew that a pious and eloquent writer thought secret duties required considerable time, Dr. Doddridge, if I recollect right, assigned half an hour at morning, and half an hour at night, for secret devotions. No one, however, would venture to determine any fixed time for all characters and all seasons. But when the variety of duties to be performed in secret is recollected the consideration of the life-the examination of the heart-the study of scripture-the contemplation of probable temptations-the recollection of all the subjects of prayer-the acknowledgment of mercies-the confession of sins-the supplication for blessings then a half hour will appear a short time for secret de votions. If proper accommodations are not provided, will sufficient time be passed in secret to attend fully to these particulars? If in the depth of winter the believer cannot be alone by himself, with a fire, will he not ordinarily be prevented by the severity of the cold, from spending a proper time in retirement? Will it not sometimes be quite impracticable? Will not the devotions of many a day be performed in a hasty, imperfect manner? If there is any retirement daily, I may fear, it is too often for a few moments only; some formal words satisfy the conscience, and the feelings remain as cold as the chilling air of the season. The want of comfortable accommodations for secret prayer will occasion the imperfect performance, or the entire omission of the duty; and therefore these accommodations ought to be pro vided. If he cannot provide conveniences for secret duties, he may hope to enjoy divine influence without the regular performance of them. It is the duty of believers to place themselves in the best situation they can, consistently with all their obligations, for leading a religious life. Comfortable apparel is provided for going to the house of God; and the buildiug is fitted to exclude the keen winds, and is often furnished with stoves to soften the sharp air. Every one must suppose that this promotes attendance on religious exercises, and allows the thoughts to be occupied, with the least distraction, by the services of the sanctuary. Would not the same thing be true respecting secret devotions? What has been said of accommodations as to the inclemency of the air, will apply more forcibly still to the other accommodations, time and place. If there is no time specially allotted to secret prayer, it is highly improbable that the duty will be performed with any constancy. No particular moment brings with it a recollection of the duty, and it will be entirely forgotten. There will then be no fixed arrangement, assigning a time for every thing that is to be done, and thus separating some certain part exclusively to devotional exercises. If there is no such allotment of time, there will be no leisure hour for the closet, and the idlest life may be too busy to allow a few undisturbed moments for prayer. If there is no place allotted for secret prayer, many a day will go by without any place being found. It will not be denied that the be It may be said in reply to this, that a believer ought to maintain secret duties in unfavourable cir-liever must be free from interrupcumstances. I may answer that he ought, undoubtedly; but he cannot expect assistance in overcoming difficulties he may avoid. tion for earnest and successful prayer. In such circumstances Jacob wrestled with God and prevailed; in such circumstances our Lord poured out his supplications. O what sacred fervour does the believer sometimes enjoy in some undisturbed seasons of prayer his words cannot utter the feelings of his heart-he prays with groanings unutterable, coming from a soul that has too much wonder and joy, and too vehement desires to be expressed. I know nothing better calculated than the measure here proposed, to give more soundness, depth, and vigor to the Christian character: I know nothing better calculated to promote a thorough, substantial revival of religion. If professing Christians will make it one of their chief objects to enjoy commodiously secret prayer, and if they will make it a means of holiness of life, and not a substitute for it, they will find their happiness and usefulness greatly increased. JASON. Christian Mirror. REFLECTIONS ON GALATIANS 1: 8,9. But though we, or an angel from Heaven, preach any other gospel unto you, than that which we have preached unto you, let him be accursed. As we said before, so say I now again: If any man preach any other gospel unto you, than that ye have received, let him be accursed. I conceive that the highest prosperity of religion demands of Christians more attention to accommodations for secret prayer. The professor who is superficial in secret religion, must be in general a very deficient Christian. In what will our outward zeal terminate, if secret religion does not keep pace with it? How dangerous is it for the mariner to raise high his masts and spread all his sail, and take a strong breeze, while he stows but little ballast in his hold? How can the tree resist the winds, whose trunk grows high, and whose branches spread wide, while its roots continue of What astonishing illiberality! diminutive size? The subject of Did not the apostle Paul know this paper needs to be urged. that ministers may honestly differ How can we expect that religion from each other, in regard to the will flourish long in its purity, if doctrines of the gospel, and innobelievers are not very familiar with cently preach, one a different gostheir closets; and how can this be pel from another? "If any man unless they are taught to provide preach any other gospel unto you, accommodations for secret duties? than that ye have received, let him Will they always, night and mornbe accursed." Curse a man for ing, amidst great difficulties, faith- preaching a different gospel from fully maintain their devotions, and that which he preached, and which be mighty in prayer? I cannot his converts had received!! Had believe it. I cannot trust believ- Paul lived in the present age of ers in this. I must suppose that charity and good feeling, and inif they do not carefully provide creased light, would he not, think proper accommodations, if practi-ye, be ashamed to avow the exclucable, they neglect prayer. I sive and intolerant principles conwould not discourage those who tained in these words? How do the best they can to secure must we suppose the good man conveniences for prayer. If they would have felt, had he foreseen do this,however unfavourable their that in these blessed days, there situation, they may enjoy de- would be those so much better inlightful and profitable communion formed than he, and so much more with God; but let not any rashly liberal in their feelings, as to give think they have provided the best the right hand of fellowship to accommodations they cap. some, whose principles are totally |