of others. The enterprise which we have been relating, originated in the breast of a single individual. He suggested it to an intimate associate, who felt the same interest in the welfare of Israel, and he at once was filled with ardour for the same enterprise. Without hes itation they began their work. and such was the astonishing success -so rapidly did the news of it spread through the country-and such was its influence upon the timid, the disheartened, and the treacherous, that, in a few hours, it brought to the aid of the servants of God the whole force of the na tion of Israel.

In a manner similar to this, do revivals of religion often commence and go forward. The work is begun by the active zeal of one or two individuals. At once the disheartened, who had felt that nothing could be done with effect, are encouraged; the timid, who had hidden themselves both from the friends and enemies of Zion, are emboldened to take their stand among the servants of God; the treacherous backslider, who had openly gone over to the world and its iniquities, is alarmed at his defection, and reclaimed to his duty; and, behold, in a very short time, the whole church, united in one formidable phalanx under the great Captain of salvation, are moving forward "from conquering and to conquer." Their success is complete their triumphs are glorious-distant churches hear the glad tidings and rejoice and all heaven is filled with new anthems of rapturous praise to God.

And now, Christian readers, are you not desirous of seeing all these things occur among you? Who then is ready to make the begin ning? Where is the Jonathan and

From the Christian Mirrot. SUPPORT OF MINISTERS IN THE

METHODIST CONNEXION.

Mr. CummingsI was about to give a statement on this subject, when I read in the Mirror an answer to the question, "Do Methodist Ministers preach for nothing?" The accuracy of that statement, as far as it goes, will be denied by no person of integrity, and of acquaintance with the Methodist discipline. But your vouchers may not be satisfactory to all your readers. There may lurk in the public mind a suspicion, that ignorance or prejudice has led them into some unintentional misrepresentation. In many places, especially in the country, the impression is very deeply fixed in the minds of many, that the Methodist ministers do preach for nothing,' or next to nothing. And I am confident, that a very large majority of the lay members in that connexion, have never read, and understood, their own rules, relative to the support of their preachers.-Charity requires this conclusion, so far as I am able to judge from my limited acquaintance with them; it being the only conclusion

these reasons among others, perhaps the following extracts from their Discipline may not be superfluous. They are made from the twenty-second edition, published at New-York, 1824.

“The annual allowance of the travelling preachers shall be one hundred dollars, and their travelling expenses." p. 171.

"The annual allowance of the wives of travelling preachers shall be one hundred dollars." The only exception to this provision, is one of very limited operation, and of short continuance. ib.

"Each child of a travelling preacher shall be allowed sixteen dollars annually, to the age of seven years, and twenty-four dollars annually, from the age of seven to fourteen years." ib.

"Those preachers whose wives are dead shall be allowed for each child annually a sum sufficient to pay the board of such child or children during the above term of years." The only exception to this rule, is the case of such children of preachers, as are provided for by other means, in their circuits respectively." pp. 171, 172.

"The allowance of superannuated, worn out, and supernumerary preachers shall be one hundred dollars annually."

The "wives" of such preachers receive the same sum. And this sum is received by the "widows" of such preachers, and also by "the widows of travelling" preachers. p. 172.

Also, "the orphans" of all these preachers shall be allowed by the annual conferences, if possible, by such means as they can devise, sixteen dollars annually." ib.

Thus, Mr. Editor, it is obvious that no body of ministers in our

Now, were this all the provision made for Methodist Ministers, and their families, their pecuniary circumstances would be, taking into the account their whole life, preferable to those of very many, if not a large majority of Congregational preachers. While unmarried, the support of a Methodist travelling preacher is not merely $100, and his travelling expenses, but this with his board and horsekeeping, &c. wherever he labours. The whole cannot be less than $200.When married, it becomes $300; and if he chooses to carry his wife with him, it is at least, as much more, as the expenses of her board. In this case, his salary may be es timated at $350. It will not require many children to increase it to $400; nor a large family, to swell the whole amount to $450.

To this amount there must be added as much as $100, we should suppose within bounds, for "fuel and table expenses,' 32 and the "preacher's house," and "furniture." For it is made the duty of stewards to "furnish fuel and table expenses for the family or families of the preachers stationed with them." p. 179. And no doubt, a "house," and "at least, heavy furniture," is "furnished according to the advice of the General Conference." p. 177. If we now add $100 for these several expenses to the

her ministers, and without molestation?

5. When Methodist preachers denounce Congregational ministers as hirelings, because they have a salary. do they not condemn themselves?

But I forbear. The Methodist church is to be commended for the care she takes of her ministers; and she shall be commended. She is worthy. And other denominations, in order to become equally worthy in this thing, must give their ministers what will be n equally competent support, for life. And if they proceed according to a principle among the Methodists, they may take their own way, to raise the requisite sums. Disci. p. CALVINUS.

176.

For the Hopkinsian Magazine. A NOVEL PROPOSITION, WITH ITS

LEGITIMATE INFERENCES.

Though dreams and visions have been publicly discarded by a considerable portion of the Christian public for some years past; yet the spirit that lead people to believe and follow them has not yet left the earth. It has of late manifested itself in the very plausible and deceitful form, of praying for spiritual blessings, without submission to the divine sovereignty. Mankind have always manifested a desire to be come religious, if they could, without unconditional submission to the absolute sovereignty of their holy Creator. Accordingly, to subvert or conceal this truth, has ever been a leading object in false teachers, and a prominent feature in every false scheme of religion. To secure this object, and dispose "the multitude" to become religious, a very plausible method has of late been adopted. It consists in the application of the particular

promises given to those who had the power of working miracles, to all mankind, and in explaining the divine promises in general, so as to establish in substance, the following proposition: God regards the spiritual glory and interests of mankind so much more than he does his own, that he sincerely desires, all things considered, to give every spiritual blessing, especially eternal life, to all those who desire to be saved from hell, and has accordingly bound himself by an absolute promise, to grant every such blessing just according to our wishes, on the simple condition of "taking him at his word," or sincerely believing this proposition. Or, as it has been said by some who are more plausible and subtle still," God is glorified only, or chiefly, in the bestowment of his mercy and grace;" which will do as well and perhaps better, provided it is asserted or implied that he desires to bestow his mercy and grace agreeably to the wishes of human beings. This view of the divine character and promises is probably not very far from being the first principle of a late theory called the " prayer of faith," which is said by some, to give those who adopt it, such great power to move the world. And in the light of the above proposition, it is much easier to account for the fact that many "moralists, infidels, Universalists, and aged and confirmed Roman Catholics" have been converted to this kind of religion, than to account for the fact, that no more such persons have been converted to it. It is not so strange that a revival should continue long, as it is that it should ever stop. The above proposition will reflect light upon several other subjects.

First. From the light of the proposition, it is easy to see the

truth and propriety of an expression which I have frequently heard made of late, both in pr yer and on other occasions, "O Lord, we have nothing to do with thy purposes Sinners need not now believe them, nor love them, nor fear them, nor submit to them. And in the light of this proposition, it will follow also, that we have not only nothing to do with the divine purposes, but with the divine threatenings and predictions, at least those which are unfavorable to human interests, or indeed with any thing which is inconsistent with a supreme regard to ourselves and friends.

Secondly. From this proposition, it is also easy to see, that it is wrong and absurd to say in prayer to God for spiritual blessings, "not my will but thine be done." This phrase ology implies that God may possibly be unwilling to give us every spiritual blessing we design for ourselves and others, which will subvert our view of his promises, and impeach our view of his character. Such phraseology expresses unbelief in divine promises, and of course, is wrong. We ought sure ly to feel as God feels; and if he wishes, all things considered, to gratify all our spiritual desires, and is unwilling to deny us in any instance, we ought to be absolutely unwilling to be denied, and boldly claim what we desire; or, as it has been boldly said and bublished, we ought to pray "as though we cannot be denied."

Thirdly. This proposition shows the propriety, safety, and impor tance, of praying and agonizing "for a definite object;" or, in other words, of selecting individuals and praying for their conversion by name, and in their presence, just as though we could not und would not be denied. In the light of this subject, there is now no possible

danger of praying for, and before sinners, in the same manner, and with the same spirit in which they pray for themselves. Only let the "prayer of faith" be made for them, and they are just as safe from all danger respecting a false hope, and final ruin, as though they were al ready in heaven. And we have numerous facts which demonstrate the great advantage of this kind of praying, over the old way. Ten times, if not fifty times, as many sinners may be converted by means of this method of praying, in the same space of time, as have been, by the old method of praying and preaching. Here it is to be feared lies the secret of the late astonishing success in promoting revivals of religion. This appears not only from fact, but from the confession of some of the promoters of them. In the account of a late. revival at

-, it is said, "Directions were given to pray for a definite object-for the influences of the Spirit to revive Christians, and convert sinners. There was such a wrestling and agony in prayer, as we had never before witnessed. They (Christians) prayed as though they could not be denied. In little praying circles, intercessions were made for individuals by name. Indeed. the great instrument in this glorious work has been prayer." In the account of another late revival it is said, "Christians in these prayer-meetings have prayed for particular individuals; and remarkable instances of conversion have apparently occurred in answer to such prayers. Our prayer-meetings have been the greatest means of the conversion of souls, especially those in which brothers and sisters have prayed together. If God has honoured any meetings among us, it has been these." I have been informed by