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Rousseau: "Socrates died like a philosopher, but Jesus Christ died like a God!!" Never before did I completely understand what Demosthenes meant by lay.

emotions which touched my breast were those of mingled piety and veneration. It was a day of the administration of the sacrament, and his subject was the passion of our saviour.-Asing such a stress on delivery.he decended from the pulpit to You are to remember the pitch distribute the mystic symbols, of passion and enthusiasm to there was a peculiar, a more which the congregation were than human solemnity in his raised-and then the few minair and manner, which made utes of portentous, death like my blood to run cold and my silence, which reigned throughwhole frame to shiver. He out the house-the preacher rethen drew a picture of our Sav-moved his white handkerchief iour-his trial before Pilate from his face--and slowly stretchhis ascent to Calvary-his Cru- ing forth the palsied hand that cifixion, and his death. His en- holds it, begins the sentenceunciation was so deliberate, that "Socrates died like a philosohis voice trembled on every syl-pher," then pausing, raising lable; and every heart trembled the other, pressing them both in unison. His peculiar phrases clasped together, with warmth. had that force of description, and energy to his breast, lifting that the original scene appear- his "sightless balls" to heaven, ed to be at that moment acting and pouring his whole soul into before our eyes. We saw the his tremulous voice-" but Jesus very faces of the Jews-the start- Christ like a God!" The flood ing, frightful distortions of mal- which, just before, had rushed in ice and rage. We saw the buf- a torrent upon my brains, and in fet-my soul kindled with a the violence and agony of my flame of indignation, and my feelings, held my whole system hands were involuntarily and con- in suspense; now ran back into vulsively clenched. But when my heart with a sensation which he came to describe the patience, I cannot describe, a kind of shud, the forgiving meekness of our dering, delicious horror! The Saviour when he drew to the paroxysm of blended pity and life, his blessed eyes streaming indignation to which I had been in tears, turned to heaven-his transported, subsided into the voice breathing to God a soft and deepest self abasement, humility gentle prayer of pardon on his en- and adoration! I had just been emies,"Father, forgive them, lacerated and dissolved by symfor they know not what they do" pathy for our Saviour as a fellow the voice of the preacher, creature; but now, with fear and which had grown fainter and trembling, I adored him-“ a fainter, until his utterance being God!' entirely obstructed by the force of his feelings, he raised his handkerchief to his eyes, and burst into a loud and irresistible flood of grief. The first sentence with which he broke the awful

silence,

Extracts from the Preface to the

Christian Observer.

THE Christian Observer has been vehemently accused

TH

was a quotation from of having an Antinomian tenden

cy.

small proportion of their attention on this important part of their religion. We wish to place before the eyes of such persons the universal excellence of that life to which they should aspire, and to delineate that Christian temper in which, perhaps, they are more particularly apt to fail. We wish to remind them, that when evangelical doctrines are popular among large bodies of men, as they unquestionably are at this period,

We believe that this is the charge, of all others, against which it is most easy to make our defence. To be an Antinomian, in the proper sense of the word, is to derive from the doctrine of the grace of God encouragement to sin. To our readers it seems superfluous to state, that we, on the contrary, have uniformly represented the undeserved mercy of God in Jesus Christ as the grand motive | to obedience; affirming that a true faith in the Redeemer ne-a growing laxity of practice is cessarily produces love to him who died for us; and that if God hath so loved us, we ought also to love one another,

very likely to accompany a considerable degree of religious knowledge: and that a man may feel much complacency in the consciousness of the orthodoxy of his faith, even while his life is not superior to that of many whom he condemns as unbelievers. He learns, perhaps, to deplore his sins instead of forsaking them and to acknowledge the corruption of his nature, instead of heartily resist

:

We have intimated that we are enemies to Antinomianism. This pestilent heresy has many shapes, and we are hostile to it under every form. First, we would resist that Antinomianism which professes, in plain terms, that the law of God is no rule of conduct for the believer, a sentiment, indeed, which we trust ising it. He, at the same time, not very common; and we would confidently repels the charge of likewise oppose every doctrine Antinomianism which men igand expression bordering on this norant of the gospel bring asentiment. We would inculcate gainst him; and because he carefully, zealously, and plainly, knows that there is nothing lax that the man, who being justifi- or licentious in his creed, he ed by faith is freed from the con- does not suspect the latent Andemnation of the law, is still tinomianism of his heart. Mean"under the law to Christ ;" and while his faith is not productive that his faith will be made man- of good works. It is therefore, ifest, both to himself and to the that faith which the Scriptures world, by his obedience. denominate "dead, being alone," and which cannot save him.

We would also contend against an Antinomianism of another kind, which is somewhat more prevalent. Many persons embrace a system of evangelical doctrine, and even connect with it a certain degree of moral practice; but a practice, at the same time, by no means sufficiently Christian they bestow only a

But there is an Antinomianism which is still more common, and which calls, perhaps still more loudly, for the attention of The Christian Observer. We now allude to that

multitude of persons, who, though little acquainted either with the doctrines or practice of Christianity, ne. vertheless confidently lay claim to a participation of its eternal rewards,

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We feel exceeding desirous of exposing this wretched and ruinous delusion; this too common but corrupt species of Christianity; a Christianity, if it deserves the name, which has in it nothing worthy of its author, no

and assume that they are believers because they do not, with Infidels and Atheists, deny the authenticity of the Scriptures. We may be thought guilty of some inaccuracy in thus applying to the mixed mass of the vain, the thoughtless, the covetous, the am-thing great or noble, nothing spiritual bitious, the dissipated, and the worldly Christians, of the present age, the name of Antinomians. We apprehend, however, that, in truth, there is no impropriety in fixing on them this appellation. Do they not take credit for being Christians, on the ground of an unproductive and merely nominal faith in Christ? Do they not account themselves members of Christ, children of God, and inheritors of the kingdom of Heaven, while they manifestly and habitually disobey the precepts of the Gospel, and while some of them are utter strangers, and others are even declared enemies, to that life of purity and holiness which Christianity requires? They, nevertheless, indulge no small degree of hope in a Saviour. Has not Christ, say they, died for us? and are we not as Christians entitled GoSPEL. to the benefits of his redemption?

or holy, nothing raised above the world, nothing, in short, which sanctions its exclusive pretensions to a divine origin, or puts to shame the rival claims of infidelity. We wish to remind these thoughtless, and, we will add, these unbelieving men, whose case we are now contemplating, that it is not enough to admit the general authenticity of the Gospel; that it is not sufficient to have been baptized, to be a member of the Church, and on motives of reputation, to pay some decent regard to morality. Their religion, if it carry them no farther than this, will prove utterly unavailing. A FAITH FRUITFUL IN GOODWORKS, in works far exceeding, both in kind and degree, what they seem to have any conception of,

IS THE ONLY TRUE FAITH OF THE

A general statement of the sales, profits, &c. of the four first volumes of the Connecticut Evangelical Magazine, and of the six first numbers of the fifth volume.

Whole number printed, Vol. 1.
Vol. 2.

54 792 single Numbers.

48.000

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Delivered gratis to Subscribers,

Sold at 9 pence each

186.792

149.174

10.348

9.176

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Delivered to Lincoln & Gleason, the new publishers,

Lost, sent to Rev. E. Steele, and allowed in his account,

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18.900

Dol. 19.796 53

Dol. 12.328 27
127 44

Amount of sales of the four first Volumes,

Expenses, Printing 186.792 at 66 Mills,
Sundry contingent Expenses, Postage, &c.

Amount of Expenses,

Profits of four first Vols, exclusive of Magazines on hand, Dol.

Sales of Vol. 5. the six first Numbers.

12.455 71

7.340 82

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Amount of sales of the six first Numbers of Vol. 5. Dol. 1.974 31

Expenses, Printing 18.900 at 66 Mills,

1.247 40

Profits of the 6 first Nos. of Vol. 5. exclusive of Mag. on hand, Dol. 726 91

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Of this paid by Hudson & Goodwin, the former publishers, 4.687 61
Due from Subscribers, May 14, 1805,

from Hudson & Goodwin, May 14, 1805,

1.390 74
1.992 71 D.8.070 06

The sum of 1.992 dollars and 71 cents mentioned above as due from Hudson & Goodwin, was paid by them, May 31, 1805, to the honorable Messrs. John Treadwell and Jonathan Brace, a Committee appointed by the Trustees of the Missionary Society of Connecticut to receive the same; and by said Committee was paid to the Treasurer of the Society, as appears by the Treasurer's Receipt, as follows:

Hartford, May 31, 1805.

Received from the Honorable John Treadwell and Jonathan Brace, Esquires, the sum of One Thousand, Nine Hundred and Ninety-two Dollars and 71 Cents, for which I am accountable as Treasurer to the Missionary Society, having given a duplicate of this receipt therefor; being avails of the sale of the Connecticut Evangelical Magazine.

A. KINGSBURY.

Donations to the Missionary Society of Connecticut.

May 28. Erastus Merrill, Winchester,

31. John Treadwell and Jonathan Brace, Esqrs. for
sale of Magazines,

June 5. A Friend of Missions

25

1992 71

5

1

24. Abigail Chandler, North Woodstock,
27. Rev. Timothy Dwight, avails of copy right of
Psalms and Hymns, per Hudson & Goodwin, 100

$.2098 96

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On the Duty of Prayer.

him all perfection, glory, and honor; and ask his gracious

Confession-In this,

we confess and enumerate our sins, and professedly humble ourselves before God. Petition

PRAYER, both secret and so-hearing.
cial, is ridiculed by many, reluc-
tantly practised by others, and
greatly neglected by all. With
a view to give instruction in, and
excite to the right discharge of
the duty of prayer, the following
essay was written.

IT

T is an exhortation of St. Paul -in every thing, by prayer and supplication with thanksgiving let your requests be made known unto God. These words naturally suggest to our minds several important thoughts on the nature, object, requisites, and reasonableness of prayer. As it is proposed to insist principally on the two last, a few observations on the former will suffice.

By prayer, is not intended a mere request or petition, but a solemn address made to the omniscient God, consisting of various branches, as occasions may require. It is generally divided into seven parts, viz. Adoration -or Invocation-In this, we immediately call on God, ascribe to VOL. VI. No. 2.

In

-This arises out of a sense of our wants, and belief of sufficiency, power, and willingness in the Deity to relieve us. this division we spread all our complaints before him, and make our requests unto him. Intercession-In this, we ask for mercies, and deprecate God's judgments, for others as well as for ourselves. ThanksgivingIn this, we acknowledge our dependence on God, enumerate his mercies to ourselves and others, and express our thankfulness and gratitude, Conclusion is the last part of prayer. In this, we sum up the whole in the name and for the sake of Jesus Christ, and submit it to the Divine Will; and, as at the beginning, ascribe all praise, honor, and glory to the Father, Son, and Holy Spirit.

These are the several parts of prayer. Different persons will dwell more or less on each as F

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