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I obferved a little back, that this fpiritual fhower was fovereign in its operation. There was a certain man, between 40 and 50, living in a remote part of the parifh, who was a Gallio as to religion, and entirely abforbed in the things of the world. He had attended no conferences, and was feldom at meetings on the Sabbath. But one evening having gone to bed as thoughtlefs as ever, he awaked about midnight when these words came forcibly into his mind: "O that they were wife, that they underflood this, that they would confider their latter end !" Here was the beginning of his conviction, which lafted three or four weeks. I have heard him fay, that he found himself naked, a finner, and without excufe. And before he found Jefus, he was brought to fee that God was juft, if he fent him to hell.

exceed the provocation; and, is not too long retained for the direction is, let not the fun go down upon your wrath. But is the fame wrath criminal after fun fet, which was innocent before? Or does it give place to the devil after the fun is down, and not before? Why may we indulge an anger in the day time, which we must put away at night? Befides, are we not liable to eftinate provocations unjustly? One man will highly refent, what will give no umbrage to another. This explanation of the precept muft certainly be defectiveIt gives no fixed ftandard, by which anger may be tried-It affords no certain rule for the government of the paffions. Yet, anger is lawful, and not only lawful but commendable. It exifts in the divine mind: For, God is angry with the wicked every day. We are told that, on a certain occafion, Jefus looked about, on his captious enemies, with anger, being grieved for the hardness of their hearts. was righteous anger-the anger of an infinitely benevolent mind-an anger, containing a high and perfect difapprobation of wickedness. Such anger we may exercife; and

This

I faid in the beginning of this letter, that before the awakening, modern infidelity had made, and was making, alarming progrefs among us. Some who had been infidels for years are among the hopeful converts; and are laboring to build up the faith they once fought to deftroy. I might en-hall, if we have the fpirit of Chrift. large; but fhall here clofe my firft Jetter, leaving further particulars, for the next; which I purpofe to fend you (if this is accepted) the first opportunity.

From your fincere friend,
JEREMIAH HALLOCK.
Weft-Simsbury, July 16, 1800.
(To be continued.)

FOR THE CONNECTICUT EVAN-
GELICAL MAGAZINE.
Ephef. iv. 26.

Be ye angry, and

fin not. OW is this to be understood? What is finlefs anger? An anger, fay fome, which does not

HOM

But every degree of that anger, which feeks the hurt of its object, is criminal. Every degree of that feeling of mind, which enjoys the fufferings of another, be the provocation what it may, is finful. This is a fpirit of revenge. No fuch anger as this exifts in the divine mind. God has no pleafure in the death of him that dieth. He, who can enjoy the pain of another, will feek it; and if in his power, inflict it. This is a pallion, therefore directly the reverfe of that benevolence, that love, which we are required to exercife, even toward enemies. The difpofition,

1800.]

which enjoys the pain of another,
and leads to inflict it when in our
power, invades the prerogative of
that God, who fays, vengeance is
mine, I will repay. He, who in-
dulges this anger, takes the fword
of divine vengeance into his own
hands. Whenever we feel a pleaf-
ure in the disappointment, the ca-
lamity or fufferings of a fellow-
creature, be his character what it
may, or whatever abuses we may
have received; it may be depend-
ed on, we indulge a fpirit of re-
venge. That anger, which will
prevent mourning with thofe, who
mourn-which is inconfiftent with
praying for the best good of its ob-
ject, is finful. That anger, and
that alone, which confifts in difap-
probation of wickedness, and op-
pofition of will to it, is lawful.
This is virtuous anger-it makes us
like Chrift. This anger does not
ruffle or discompofe the mind. It
unfits for no duty; but may be felt
with calmness and ferenity. We
are not forbidden to let the fun go
down fuch
anger as this

upon

Letter to Mifs N-

(Continued from page 110.)

LETTER II.

MA'AM,

IN my former letter, I began an

only to acquaint himself with their
knowledge on these fubjects; but
that he hoped to make it an inftruc-
tive meeting to them-that he
would by no means have any of
them in the leaft difconcerted tho
he should ask several questions,
which they might be unable to an-
fwer-that fuch queftions would
give him an opportunity to inftruct
them, by anfwering them himself,
which, he faid, was a principal
object that he had in view. He
further defired, that they would,
not only give their opinions on any
question he should propofe, but as
far as they were able, give, by way
of evidence of it, at leaft one de-
cifive proof, as a reafon why
they believed it, for, as he juftly
remarked, their belief of a truth
would be of little service to fatisfy
themselves, or inftruct others, un-
lefs they were able to give a reason
for it. I propofe to give you the
fubftance of the examination. It
is true, that fome of the questions
were not correctly anfwered, and
others not in the best manner prov-
ed by fome of the candidates. In
thefe cafes, the minifter explained
them himself. I shall give the an-
fwers, as well as I can, as he ei
ther ftated them, or approved them
in others.

2. Is there a God? A. There
is; and it is evident from the ex-
istence of the world, and every
2. Is
thing which we behold.
the Bible his word? A. The ex-

account of a meeting I attended, when a number of people in this town were examined, as candidates for admiffion into the church.alted idea it gives of God, the acI mentioned something concerning your amiable friend Mifs C Your curiofity, you fay (I hope fomething more than that) has led you to request, thatI would finish the narration.

be

Before the Rev. Mr.
gan to examine them in the doc-
trines and inftitutions of the gofpel,
he obferved, that he defigned, not

complishment of its prophecies, and the confiftency and excellency of its doctrines and precepts, prove that it is from him. 2. Is God good? A. The excellency of his law is as real an evidence of his goodness as creation is of his pow

er.

His gospel is a further manifeftation of unfpeakable goodness. 2. Is the father God? A, Chrift

directly tends to happinefs, and the fcriptures affure us, that the purpose of God refpecting the falvation of men, was from his own love; that Christ came to glorify the father; and that all things fhall work together for the good of them that love God. 2. Is Chrift God only? A. His birth, death and refurrection, fhow that he is man alfo. 2. In what did the mediatorial work of Chrift confift? A. In his fufferings for our pardon, he redeemed us from the curfe of the law, being made a curfe for us; and in his obedience, by which he became the Lord our righteoufnefs, that we may be received into glory. 2. Will all be faved by him? A. No. Wide is the gate, and broad is the way, that leadeth to deflruction, and many there be, which go in thereat. 2. Who will be faved? A. Such as approve of the mediatorial character and work of Chrift. He that believeth, shall be faved. 2. How evil is the natural heart? A. Deceitful above all things, and defperately wicked

addreffed him as fuch, when he, faid, O Father Lord of heaven and earth. 2. Is Chrift God? A. In the beginning was the word -and the word was God-and became flesh, and dwelt among us. 2. Is the Holy Ghoft God? A. Chrifts fpeaks of fuch as are born of the Spirit, as born of God. When Ananias lied to the Holy Ghoft, he is faid in doing it, to lie unto God. 2. Are there then three Gods? A. The fcriptures are exprefs that there is but one God, and that there are three that bear record in heaven, the Father, the Word, and the Holy Ghoft; and thefe three are one; and accordingly, Chriflian baptifm is in each nanie. 2. Is it proper to call this diverfity three perfons? A. Chrift in fpeaking of himself, ufes the first perfon, I; fpeaking of the Father, he ufes the fecond perfon, Thou; and fpeaking of the Holy Ghoft, he ufes the third perfon, He. 2. Of what ufe is the knowledge of the Trinity? A. It leads us to adore the Father, as the fource of Grace, to rely on Chrift, for redemption, and apply to the Spirit, for fanctification and comfort. 2. What right has God to us, and our fervices? A. We are his by creation, and he is worthy of our fervices. 2. How ex. tenfive is his providence? A He worketh all things according to the counfel of his own will. 2. What is his law? A. It demands impartial and perfect love, on the penalty of death. Thou shalt love the Lord thy God with all thy heart and thy neighbour as thyfelf. The foul that fins, fhall die. 2 What is God's object in his law and providence? A To advance his own glory and enrich his creat-own ftrength and faithfulness? A. ures with the beft manifeftations of Their diligence is a means of their his own perfections, in promoting prefervation, as Paul kept under the greatest happiness. The law his body; but they are kept, by

totally depraved. 2. By what means then are finners led to believe? A. By being created anew in Chrift Jefus, by the Holy Ghoft. 2. Of what ufe then are the common means of grace? A. They awaken men, and flore the understanding with knowledge, and prepare men for the exercife of holinefs, as foon as they are renewed; and God is pleafed to attend fuch inftructions, with his fpirit. Faith, the gift of God, comes by hearing. 2. When did God fix on fuch as he faves? A. They were chofen in Chrift, before the foundations of the world. 2 Are Chriftians preferved from apoftafy, by their

they would meekly submit to discipline, and on what they placed their hopes, that they should not be a dishonor to religion? &c.

When the examination was clo fed, our minifter exhorted us all, to read the scriptures, not only in a devotional way, but as ftudents, that we might never be at a lofs for evidence, to fupport every doctrine, and duty, taught in the gof

He cenfured the inattention of many Chriftians to this fubject, and ftated the dangers to which, by this neglect, they expofed themfelves, from the temptations of Satan, and their own corruptions; and from the arts, and addrefs, of infidels, and heretics; and the difhonor they bring on religion, and

the power of God, thro' faith un-
to falvation. 2. Is prayer a du
ty? A. Public focial prayer is
inftituted; the apostle directs that
when the Church is affembled,
first of all, prayers and fupplica-
tions be made for all men; our
Lord directs, that we enter into
our closets, and pray in fecret;
and every direction, which refpects
family religion, implies family
prayer. 2. Of what use is pray-pel.
er? A. It does not prevail on
God to change his purposes; for
he is of one mind, and who can
turn him? But it directly honors
God, fpiritualifes the petitioner,
and prepares him to receive the
bleffings, which God has told us,
he is always ready to bestow on
fuch as afk. 2. What is fubmif-
fion to God? A. It does not im-
ply an indifference about our com-
forts; but is refigning all to God,
from a confidence in the rectitude
of his administrations. It was
perfectly exemplified by Chrift,
when in an agony, he prayed that
the cup of his fufferings might, if
poffible, pafs from him, adding,
nevertheless not my will, but
thine be done.

on

themfelves.-He, and the Committee of the Church, then retired, to confider, I fuppofe, whether they tho't it beft to propound the candidates to the Church, or advise them to suspend their pro. ceedings, 'till by self-examination, and prayer, they might become better qualified; as I understand they have fo advised in feveral instances. When they returned, the Minister obferved to them all, that he, and the Committee, were not unwilling, on their defire, to propound them to the Churchthat they did not pretend to know their hearts-that if their profeffion was falfe, they muft anfwer for it themselves, at the last day. He cautioned them against settling down into carelessness, and a good opinion of themselves, because they, as would probably be the cafe, were admitted into the Church: He read to them the confeffion of faith, and the covenant.

But if I proceed in this manner, I fhall weary you. In addition to thefe, and many fimilar questions, he asked them concerning the refurrection of the dead-the day of judgment the nature of a Gofpel Church-the qualifications for membership the duties of the members to each other-the nature and defign of baptifm, and the Lord's Supper-their motives, in defiring to join the Church, and the privileges they expected-if they were mafters of families, whether they prayed in their fam-horted them to walk worthy of the ilies-whether they would confent high vocation wherewith they were to deny themselves things, in their called, and after fome pertinent view indifferent, if they found them obfervations, made by the Com a grief to the brethren-whether mittee to them, he concluded the VOL. I. No. 4. T

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Retire but for one hour and feriously confider the fubje&t; confider yourself an immortal being, one whofe eternity depends upon the improvement of time. Do not put it by, 'till a more convenient season, for "now is the ac cepted time and now is the day of falvation to day if you will hear his voice harden not your heart." You know not, my friend, the danger of delay. If you feel

difpofed to put off repentance till

to-morrow, remember it will be harder than it is to day; and what is your life?" It is a vapour that appears for a little time and then vanifhes away." What would be your feelings fhould you this day be called to close your eyes upon all earthly enjoyments, and appear in the world of fpirits, there to receive your final fentence ? How different would they be from thofe that have devoted their lives to the fervice of God, and endeavoured to live for his glory? They can look forward into eternity with peace and joy, knowing in whom they have believed. They can commit their immortal fouls into the hands of Jefus, and rejoice to be freed from fin, to go and be forever with the Lord. Words would fail me was I to attempt to defcribe what eye hath not

MY DEAR FRIEND, Prefume will be furprised, on perufing the contents of this letter, to find fo great an alteration in the fentiments of your friend, refpecting the happiness of thofe who poffefs true religion. We were both of us greatly de ceived in fuppofing Chriftians were unhappy.I hope, through the mercy and goodness of God, I have been brought to fee a beauty in holiness, and have found a happiness in religion far fuperior to any which this world can afford; it is fomething real while that which you enjoy is all imaginary. You will allow happiness ever has been, and ftill is the object of your purfuit. Now let me afk you, have you ever found it in the gay circles and vain amusements which you frequent? In your hours of retire-feen or ear heard, neither hath it ment, if you have any, do you find a fatisfaction in reflecting on your paft life? No you cannot. If you ever think you are accountable to God for the time he is giving you to prepare for eternity, furely you must be unhappy, that you have mifimproved fo much of it. The morning of life is cer-it. tainly the most proper time to ferve the Lord; we have a promife that thofe that feek early fhall find; and can any thing appear more beautiful than early piety?

entered into the heart of man to conceive; viz. the joys that are prepared for them that love God. And fuppofe it were poffible you could live here always, in that cafe it would be wife in you to feek happinefs from that in which you would be the most likely to obtain

Your own experience hath taught you, that it is not to be found in the things of this world; purfue them no further, they will ever difappoint you. Now refolve that you will feek religion with as

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