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and to exhibit in his life and deport ment that "holiness, without which no man shall see the Lord." In these individuals the idea of heaven seems to be totally disjoined from any adequate notion of those moral qualifications, and of that spiritual process by which alone lapsed and depraved beings can become fitted for celestial enjoyment. This is the error of the Universalist. He believes that Christ will rescue from perdition all the children of men, and that he will rescue them independently of that system of moral means by which alone we can become perfected in holiness, and consequently fitted for the enjoyments of heaven.

I cannot but think, that much of that stupidity and impenitence which characterizes so large a proportion of the individuals in every Christian community, and much of that barrenness in the moral virtues and the evangelical graces which characterizes so large a proportion of the members of the Christian church, is to be attributed to this mistaken idea of heaven. That it is a mistaken idea is evident from the nature of sin and holiness, from the character of God, and the object of Christ's death and sufferings. Our happiness in this world depends, and in the eter nal world will much more depend, upon what we are, not where we are. It is impossible for us, to become substantially happy without being holy, with out having a love and relish for holi ness. It is the unaltered and unalterable enactment of the highest legislative authority in the universe, "that without holiness no man shall see the Lord.” Salvation without holiness is impossible from the very nature of things. It is sin that gives to the undying worm its fangs, and kindles the unquenchable fire; and that worm will continue to gnaw, and that fire to burn, as long as sin exists in the soul. The eternal na ture of the immutable God must be changed before he can save the sinner in his sins. Though, the sinner, in his impenitent and unchanged state, were exalted to the courts of heaven, even on the banks of the river of God, and amid the ever-verdant and ambrosial trees of life, he would feel through all eternity a hell within him. It was the

dishonour and insult offered to the attributes of the Most High God, in the act of sin, that rendered our guilt so tremendous, and awakened the frown, and stirred up the fierce indignation of heaven; and it was to wipe away that dishonour, and to cover that insult, that the Son of God poured out his blood on the cross. Think you, then, that God will ever so far compromit his glory as to save men in their sins? No. The purpose for which Christ died would, upon this supposition, be shorn of all its moral splendour. The grace of God' which hath brought salvation, according to the unerring statement of inspiration, teaches us, "that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world, looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." By the improvement of our moral faculties, by subduing whatever is sinful in our nature, by cultivating right tempers and dispositions of mind, and gathering upon our characters all the Christian graces, we constitute a heaven within ourselves, and become fitted for the enjoyment of the beatific vision of celestial glory; but, without this per fection in holiness, we can never join that innumerable company that have "washed their robes, and made them white in the blood of the Lamb."

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April, 1829.] Remarks on a Passage in the Memoir of Herbert Marshall. 99

ance with my guides convinced me that they cared as little for the thing as for the word, and that if they had dared, they would have laughed as loudly, and sneered as bitterly, at an orthodox Trinitarian for maintaining the union of God and man in the person of Jesus Christ, as they did at the Eutychian for straining all his nerves in defence of his darling term, totxos. I found, moreover, that the very same men could, upon occasion, reverse the ta bles, and inveigh with no small bitterness against the unfortunate term, 'Person,' in the Nicene Creed, which happened not to suit the peculiar bent of their theological opinions.-Since then, I have become a little shy of 'liberal men,' who scorn to differ respecting terms, and am ready to attach some importance to the use or abuse of a particular word, when those gentlemen would think it utterly insignificant.

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I have a neighbour, a worthy, pious man, who has been brought up a Presbyterian, but entered our church, after serious examination, at an advanced age. In conversing upon religious topics, he often speaks of Sabbathduties, Sabbath-joys," Sabbath-exercises, and even said to me, last week, that he greatly rejoiced in the increasing interest that was taken in Sab bath-schools.' I could not help asking him why he departed from the custom of a majority of the world, in applying the name of a Jewish festival to the first day of the week.—It was because all pious persons did so-This I strenuously denied, and declared that I had the pleasure of knowing very many truly pious Episcopalians, and that, to the best of my recollection, I had never heard them use the term.-It was, then, because that name was given it in the Bible. This, too, I could not allow. Col. ii. 16, occurred to my mind, and I asked him if that was the passage to which he had reference? Of course, he was not willing to allow that it was. I asked if there was any passage in the New Testament which spoke of a day of Christian worship as 'the Sabbath?' He could not tell.We looked, and there was none.-At any rate, the commandment spoke of the seventh day to be hallowed by that name, and the pro

mises in the prophecies were given to those who observed the Sabbath.' Granted. But to whom were they addressed? To those who knew it by no other name, and who kept it strictly as a Sabbath (rest) in the most literal sense. Why should we retain the name when our Lord has released us from the obligation of keeping 'the hallowed day in their manner, and when by his inspired apostles it has' been changed from the Sabbath' to another day? Why not, if we must appropriate to it a peculiar name, use that highly applicable and truly Christian appellation, the Lord's day?' Or why not even Sunday, since on it we celebrate the rising of the Sun of righteousness, to shed a flood of light and glory upon a benighted world?—With this I left him. The next time I saw him, he declared that he had been thinking upon the subject, and should no more use his Jewish name for a Christian festival.--This little colloquy was recalled to my mind by the following paragraph, which I transcribe, be cause I think it beautiful, and, to me, the form is new.

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"Christ rose from the dead, and ascended into heaven, to prepare a place for us. And, to our joy, he has told us, that he will come again, and receive us unto himself, that where he is, there we may be also. There we shall celebrate an everlasting Sunday, where he shall be the only Sun, shining perpetually in unclouded glory, with eternal joy. Bishop Jolly.

Yours, &c.
SCRUTATOR.

For the Christian Journal.

Remarks on a Passage in the "Memoir of Herbert Marshall." Messrs. Editons,

I havedately perused the very interesting memoir named at the head of this article; and derived from it great satisfaction, and, I trust, edification. It is well to preserve the memories of men in whose lives and characters the genuine influence of Christianity is so happily illustrated. I was struck, however, with a misquotation from one of our articles of religion, tending, in my

opinion, to make that article (the ninth)
speak a sense different from what was
designed, and what appears on the face
of the article. In the memoir (page 86)
"the language of the church" is said
to be that "
every person born into
the world deserveth God's wrath and
damnation," There is here the omis-
sion of two small but most important
words. The article says, that "in
every person born into the world, IT
(the fault and corruption of the na-
ture of every man) deserveth God's
wrath and damnation.".

I do not mean to dilate on the doc
trinal distinction between the article as
it stands, and as it is quoted in the me-
moir. It is obviously proper, however,
that the principle of correct quotation,
always important, should be especially
applied to such quotations as are de-
signed to illustrate standard and autho-
ritative decisions.
J. D. E,

We know not how we can better serve our

favourite cause of domestic missions, than by
inserting the following lucid and able appeal iu
their behalf.

Address of the Right Rev. Henry U.
Onderdonk, D. D., at the Anniver.
sary Meeting of the Society of the
Protestant Episcopal Church for the
Advancement of Christianity in
Pennsylvania, on the evening of the
Epiphany, January 6th, 1829.
Mr. President,

I have performed the duty assigned me on this occasion with peculiar satisfaction. I regard the society now as sembled as one of the highest merit, and entitled to the zealous and munificent support of the Episcopalians of Pennsylvania.

the necessity of my adverting to the particular state of the diocese. I need: only add, that there are at this moment required at least four or five more missionaries; and that, from the observations I have made, it is probable that, at every future visitation, I shall find new openings for the services of at least as many more. I must also add, that persons unacquainted with these portions of our diocese can form no conception how strong, how affecting is the claim, I will not say urged by them, but silently, yet clearly to be gathered by one ministering among them, for the faith and the church of their fathers. I am not new to such impressions, Sir; and I must say, that I know not a more moving appeal to religious benevolence.

The cause of missions, Mr. President, has long been near my heart. Before entering upon the sacred office, it was one of the most delightful workings of imagination, to outrun the steps of time and the march of events, and behold in anticipation, what we all assuredly believe will ultimately come to pass, the breaking down of idols, and the subduing of the hearts of idolaters, before the triumphant career of the cross. In the glow of such feelings, difficulties are scarcely allowed to retard the glorious consummation. Ancient empire, more ancient superstition, and hereditary sottishness of mind and prostration of morals, might form the darker portion of such pictures; but nothing seems dark under the blaze of excited imagination.

No stranger to such mental visions, I was admitted to holy orders; and my first labours were in a domestic missionary station in the west, or rather in the threshold of the west. Occupied there in some of the practical details of the great work of which fancy had formed only a general and vague sketch, and seeing the magnitude of one very limited branch of it, the vastness of the whole domestic department became more and more obvious, and the immensity of the project of universal evangelization seemed at length almost beyond conception. Thought will compass the earth in a moment; but actual circumnavigation is a work of protract The able report just read, precludes ed tediousness. And the imagination

Our society is devoted to the advancement of Christianity and the Church in this commonwealth. To effect this important object, it appropriates its funds to various excellent purposes, but chiefly to the aid of missionaries in those parts of the diocese which are not as yet able to maintain clergymen for themselves. And it is to this department of the functions of our society that I especially refer, when I declare it worthy of all the zeal and all the munificence that can be devoted to it.

can extend conversion through the world without regard to means or to time; while practical experience learns to be content with labouring within narrow limits, and very gradually. And such labours, almost only, on the part of merely human agents, are, or can be effectual, or will turn to account. I trust, Mr. President, that the effective missionary feelings of him who addresses you have not been diminished. But he has seen enough to recall him from vague fancies of this kind, and to decide him in favour of local efforts, of domestic missions, (including all that are needful for our own population, whether white, coloured, or aboriginal, and whether within our own borders or in colonies,) and particularly in favour of diocesan missions. These are practical and practicable; the means. within reach, and the work within sight. These we know to be useful. If there is one department of the functions with which I now am honoured more enviable in my estimation than the rest, it is being the head of the missionaries of this diocese.

As the opinion I have now (as often before) freely avowed is thought by many to be narrow-minded, when compared with the more excited zeal for evangelizing the world at large, it will be proper to exhibit some of the reasons which, as mature reflection convinces me, place the special cause of domestic missions beyond the reach of cavil. This done, it will scarcely be questioned, that giving prominence to that cause, and concentrating upon it our choicest zeal, will, under the divine blessing, insure to it the most thorough and most extended practical triumph; and through it, to the entire cause of the Gospel, of which this is a part, the most efficient and most real success.

If a Christian convert an infidel friend to the Gospel, he has contributed an integral part to the great sum of the conversion of the world. If a Christian, having a friend disposed to infidelity, prevents him from relapsing, and brings him back to the faith, he preserves to this sum an integral part which would otherwise have been subtracted. If a Christian minister, called to a neighbourhood or district in danger of

such a relapse, applies himself to the counteracting of such a danger, he is saving a proportional amount of this great sum of conversion. The conversion, therefore, of the world, is no more connected with sin or unbelief in distant regions, than it is with sin or unbelief within our own borders. Wherever sin and unbelief are overcome, or are prevented from gaining the mastery, be it near or be it far off, there something is done towards the conversion of the world.

Every one who has resided in what are called our new countries, knows that the institutions of the Gospel do not keep equal pace with their settlement and civilization, and that, consequently, such regions exhibit, too frequently, a sad decline into irreligion. These new countries, therefore, are one field, and certainly a most important one, in which the grand work of the conversion of the world is to be prosecuted. The best exertions even from the outset, (and that is an advantage extremely rare,) do not prevent the languishing of Christianity in our new settlements. And too generally, before they are reached by effective exertions, Christianity is far on the decline. To provide for these religious wants, is the first branch of our diocesan missions.

But no settlement should be abandoned by missionary labourers, till it has become vigorous enough to maintain the Gospel for itself. And, in the divided state of the Christian world, any denomination has a right to persevere, taking care not to violate the rights of other denominations, till thús established; and we of the Episcopal Church must regard this general right as, under favouring circumstances, and with the restriction above mentioned, our special and imperious duty. To leave unfinished the missionary work begun, will probably occasion the whole to go backward; and then it might almost as well have never been undertaken. Hence the establishing permanently Christianity and the Church, in maturing settlements, is a second and equally important branch of our diocesan missions. It is equivalent to preventing the necessity of converting so much of the world a second time.

Let us turn, Sir, to another consideration. The mother country which sent colonies to these shores, reared also the church within the colonies, by providing and supporting missionaries. The civilized peopling of our land which then began, has since continued and vastly increased; and the new and immature settlements of the present day bear to us the same relation, in these respects, that we then did to the parent land. These spiritual obligations may be illustrated by those of nature; we owe an unspeakable debt to our parents for their parental kindnesses, but we repay that debt and those kindnesses, not to them, but to cur children; it is thus that nature secures guardianship and support to each successive offspring. And the religious debt we owe to the mother country, we ought to repay to the regions that have sprung from our older territories.

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As long as our new countries bear to us this relation, that is, until the Gospel and the Church be fully spread through them, and firmly established, this direction of our missionary efforts appears to me to have precedence of all others. Here, obviously, we are pointed by Providence to our appropriate share, at least our chief appropriate share, of the great work of universally extending and establishing Gospel truth and Gospel institutions: for the paramount duty of every Christian land is, to place that truth and those institutions within the reach of every portion of its inhabitants.

To myself, Mr. President, the above considerations appear too reasonable and too decisive to be controverted. I would not impose them on those of our friends and brethren who prefer the attempt to evangelize distant parts of the earth. But I offer them, first, in vindication of views and measures which are often misconceived, and also to recommend the views and measures thus vindicated, as having a decided tendency to increase the vigour and the efficiency of domestic and diocesan missionary exertions, and in this way to further, as to practical results, far more than any other plan, the evangelization of the world.

opinions now developed, and often devoting to them anxious reflection, I of course have not omitted to bring them to the test of Scripture. Perhaps, Sir, what I shall adduce in their favour from that source will not amount to proof; but they will at least be strongly illustrated by several facts and con siderations gathered from the sacred record.

Our Savicur ordered that " repentance and remission of sins should be preached in all nations, beginning at Jerusalem." The apostles were to preach to all nations; but they were to begin at Jerusalem, so begin, as to make an adequate impression, and leave an effective establishment, throughout their own territory, before proceeding elsewhere. Such had been the limitation assigned by our Saviour to his own ministry; it being prosecuted only in Judea and Galilee, where was the proper Jewish nation, and in Samaria, where there were mixed descendants of the other branch of Israel. In like manner, the mission of the "seventy". was only "into every city and place whither he himself would come." When, also, he first sent forth the "twelve," he confined them still more strictly to Judea alone; "go not into the way of the Gentiles, and into any city of the Samaritans enter ye not, but go rather to the lost sheep of the house of Israel." And when he finally commissioned his apostles, after his resurrection, he ordered (as I have already mentioned) the same limited course to be pursued, till they could efficiently extend it; before attempting to preach to all nations, they were to "begin at Jerusalem." In accordance with this direction, we find that, for about eight years, the apostles preached only in Judea and Samaria, among their brethren, the Jews, and the mixed remnant of Israel, in part their bre thren. The exceptions, if any, were but casual. It was not until eight years after they had begun this confined preaching in that very small territory, with the advantage of miracles, and with incalculable success, that they extended their labours to the body of Gentiles; the first of whom admitted

Very strongly impressed with the into the church, as the precursor of the

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