or Belsham, p. 294). "Admit, then," says Dr. Lardner (on the Logos, p. 56), "the interpretation of Grotius, 'for whom,' and we have a most apt and beautiful sense, which is this: for whom also, or in respect to whom," as a preparation for whose coming "he disposed and ordered the ages, that is, the antediluvian, the patriarchal, the legal ages or periods, and all the divine dispensations towards the sons of men." The remainder of this chapter has already been examined (Chris. Pioneer, Vol. iv. p. 142), as has also Philip. ii. 5-11 (Vol. iii. p. 286, &c.); and I have nought to add to what is there said. And these are all the passages which can be produced to prove, that Jesus Christ was the subordinate Creator of all things; and these five doubtful and obscure passages, which I have endeavoured to show, will bear, and do indeed require, an entirely different interpretation,—what are they, with all the force and meaning which Arians would give them, when compared with the numberless sublime and beautiful passages, some of which I have quoted and referred to in the beginning of this paper, all declaring, in the plainest and most emphatic terms, that Jehovah is the alone Creator and Preserver of the Universe? They are but as the twinkling of a star, compared with the glorious rays of the meridian sun. Ταμμα. (To be Continued.) Heaven. "And the city had no need of the sun, neither of the moon to shine in it, for the glory of God did lighten it, and the Lamb is the light thereof."-REV. xxi. 23. THERE is a land where earthly woe, And yet no darkness there is found, Night cannot spread her canopy Where God's own glory shines around. There is a home where friends shall meet, And those who loved on earth, repeat The vows they pledged in sorrow then. Eternally that land shall bloom, Grief from that cloudless clime be driven, That land, that clime, that home is Heaven! V.D. www. The Shakers of America. DR. John Evans, in his "Sketch" and "Sequel," has, amongst the various denominations into which the Christian world is divided, given a very interesting account of the sect called "Shakers." Perfect liberty and equality, as well as community of goods, constitute some of the characteristics of this Society. No church-creed binds them together; "their Confession of Faith," as they themselves declare, "if it may be so called, is, to show their faith by their works, in doing justice, and loving mercy." And their practice, in as far as their own Society is concerned, has justified that declaration, there having been no instance of a brother going to law with a brother in any case; nor has there ever been any necessity for a general council, or even a church meeting, to settle any differences. Several establishments of Shakers have been founded, two in New Hampshire, two in the State of New-York, four in Massachusetts, one in Connecticut, and two in the district of Maine. The original establishment was at Lebanon, in the State of New-York. We copy from "The Christian Register" of September 19, 1829, the following account of the religious services of a Sabbath amongst this body. Pity is it, that so much fanaticism should be mingled with their benevolence, and that their views of the worship which the Deity requires, should be so much at war with those enlightened conceptions of the character of the heavenly Parent, which Christianity inculcates. Pity is it, that they should consider withdrawment from the world to be essential to Christian purity, and that they do not give that best test of discipleship to Jesus-the keeping themselves “unspotted from the world," though exposed to its temptations and corruptions. "Pure religion, and undefiled before God, even the Father, is this, to visit the widows and the fatherless in their afflictions," as well as to preserve purity of heart, and a character unblemished, and a con it may duct right in the sight of Heaven. And all this cannot be accomplished surely by solitude and seclusion. Com-pared, however, with other fanaticism nearer home, though excite regret, it calls not forth a stronger feeling. "Not long since, I attended a religious meeting of the Shakers at New Lebanon, N. Y. This Society, the oldest of the kind in America, was founded by Mother Ann Lee, who died here in 1784. The house of worship is in the Shaker Village, about two miles from Lebanon Springs. It stands in a field, a few rods from the road, fronted by a picket board fence, in which are two gates, through one of which the females enter the house, and through the other, the other sex. There are no pews, but moveable seats for the accommodation of strangers, in front of which is the area on which the Society worship. They entered in small numbers, and with irregularity. The hair of the males was cut short and smooth in front, but hanging down considerably behind. They were principally without coats, having a green ribbon tied around their shirt sleeves above their elbows, wearing long waistcoats with large pockets, resembling very short coats, and dark pantaloons with distant and small white stripes. The females wore smooth caps, gowns perfectly white, except a few which were slightly shaded, all having a single plait or hem two or three inches from the end, and perfectly white handkerchiefs, and pinned under the bosom. Their pale, sallow countenances, with their white smooth caps, gave them quite a ghostly appearance. "When the hour for commencing worship arrived, the men formed themselves into six parallel lines, containing about fifteen persons each. Fronting and facing them, the females did the same. These lines were run from the audience to the opposite side of the house, the front line of the females approaching that of the males in proportion to their distance from the audience. They stood with hands clasped together upon their breasts, so as to bring the arms between the wrist and elbow into a horizontal position, each female having a white folded pocket handkerchief thrown over the left arm. After standing in this position for a few minutes, one of the Elders made a few rather unconnected remarks, which seemed principally to be an exhortation of gratitude to God for the privilege they had of meeting together for worship. He then commenced a very dolorous chant, the words and air of which appeared familiar to the Society, who joined with him, keeping time with their feet, and making corresponding gesticulations with the body. They all sang in unison, were mournful, and loud. "After this, the Elder made another address upon the state of feeling proper for religious worship, alluding to their separation from the world, their being united as members of one body, and briefly touched upon a few of the duties which grew out of this relation. They then joined again in a mournful chant, in the course of which they all fell upon their knees, still keeping their hands folded, in which position they remained a minute or two after the hymn was concluded. They rose, and another appropriate address was made, a part of which was excellent, and remarkably well calculated to produce a serious impression upon the audience, and to check every feeling of ridicule which would naturally arise in the minds of the lightheaded, at so novel and uncommon a mode of worship. "Singing was again commenced, accompanied with what is called dancing. This is a kind of trot, in which all of them, keeping time to the music, took two steps forward, and then a double step. They then turned, each one to the right, and took the same steps, then to the right, and to the right again, so that although the whole of the congregation was always moving in the same direction, at the same moment, yet each individual performed his dance around a little square, each side of which was made by two steps and a double step. All this was done with their hands hanging at their sides, and with as much precision and regularity as a well-disciplined company would perform its evolutions. At different times, during this ceremony, they danced forward several steps and back again, whether by any regular rule or not I was unable to discover; after which they resumed their dancing in squares. During this ceremony also, there was a line which appeared to be composed of the aged and infirm who did not join in the dance, although they did in the singing, which extended along the head of the house and fronted the audience. "They next formed themselves four deep, men and wo men, and danced in procession around an oblong figure of twelve or fifteen persons, their arms being fixed in a horizontal position, and stiff at their sides; while their hands, sometimes with the palms, at other times with the backs down, were simultaneously flapping time to each step of the feet. There were intervals, during this part of the service, for addresses from members of the Society. One quite aged female, among others, made a very earnest address in so loud, rapid, and breathless a manner, and accompanied by violent gesticulations, contortions, shaking of the head and body, and even stamping, that it was very difficult to hear much that she said. She seemed to say much about Mother Ann, and about herself, having, for very many years, sought for true religion, but never having found it till within a year or two. Her speech appeared to be quite a compound of enthusiasm [fanaticism], affectation, and sincerity. These addresses were succeeded, almost alternately, by short chants, and particularly after the speech mentioned, they raised their hands upward, and clapped them with uniformity to the time of the music. "After several of these short addresses from different individuals, the singing and dancing was resumed. They passed round the circle a few times, and danced into the position which they held when the religious services commenced. An Elder now stepped forward, and addressed the audience with great solemnity and effect. He began his address in a very simple and solemn manner, by remarking, that it was a very common saying among the world's people, that we Shakers are deluded. He undertook to show, in an unstudied manner, that it was not so, but that the world was deluded, for it does not live up to the religion it professes. Who is deluded? He who is humble and pure; or he who indulges in the lust of the eye and pride of the heart-he who divides what he has with others, that the poor may be comfortable, or he who riots in luxury and opulence, while he refuses, though professing himself to be a Christian, to relieve his famishing neighbour? Who are deluded? They who persecute one another, go to law, delight in doing each other injury, seek revenge; or they who unite together in brotherly love, as members of the body of Christ, having all things in common? Yet the world calls us deluded, because we separate ourselves from it, and practise what Christianity requires. And if you separate from the world, it will call you deluded. The world called Jesus Christ deluded. Was it true?' He dwelt also considerably upon the first and second Adam, which he said could not co-exist, and |