I. I cannot perceive that it is consistent with scripture, that persons who profess no cordial friendship for religion, should have a voice in settling and supporting a minister of the gospel. That part of the New Testament which relates to the Christian dispensation, no where mentions that the wicked were invited to assist the Christians in managing their funds, or any other of their religious concerns. Hence we can get no evidence from scripture that sinners should have any thing to do with the management of funds, devoted to religious purposes, nor any voice in settling or supporting a minister of the gospel. II. I think it may be abundantly proved from reason, that persons who have no cordial friendship for religion, ought not to be admitted members of a society, the object of which is, to settle and support a minister of the gospel, and to manage such funds as may be intrusted to it, for religious purposes. This is evident, members of that society should be cordial friends to its object. Then all would be friends of the same cause, and their efficiency would be concentrated. It is true there may be some, who though not cordial friends to the object of a society, yet from selfish motives might engage in promoting the object of the society. But there is no dependence to be placed upon such persons. If offended with the other members of the society, they may turn against them, and injure the cause of the society. Hence from the nature of the case, it is evident, that none but cordial friends of religion, should be members of a religious society. 2. It is evident that none but cordial friends of religion ought to be members of a society for supporting the gospel, from the bad effects which the opposite course has upon the cause of religion. When people that have no religion, are engaged in supporting it, they are easily led to think they have become real friends to religion.They are engaged with the true friends of religion, in supporting the gospel, and they will be induced to believe they love relig ion. And when people have such a belief, it is almost impossible to rouse them to a sense of their danger. They have become self-right 1. From the nature of the case. It is inconsistent with sound policy to admit a person member of a society, who has no cordial friendship for the object of the society. For, in that case, all his influence would be exerted to oppose the object intended to be promoted.-eous, and it is extremely difficult to Until a man has religion in his heart he is opposed to it, and we ought to suppose every man opposed to religion, at least, until he professes to love it. But in forming a society for any purpose except religion, it is not customary to admit persons who are opposed to it. Their influence would be negative influence, and would counteract the object of the society. Reason teaches us, in forming a society to accomplish any object, that all the convince selt-righteous persons that they are sinners. If these persons had not been admitted into a religious society, but had always been regarded by the people of God, as unlit to engage in religious concerns, they might not have become self-righteous. They might have been awakened to a sense of their danger, and become true friends to religion. Hence it is believed that the cause of religion would be more flourishing, if no persons were ad mitted members of a religious society, who do not profess to be cordial friends of religion. 3. It is evident that the practice of admitting persons members of a society for supporting the gospel, who do not profess to be cordial friends to religion, is wrong, from the consequences that are often produced. Not unfrequently there have been a majority of persons in such a society, who are not cordial friends of religion, and when offended with the preaching, or with the church, have turned the minister away and took possession of the meeting-house and funds, and settled another minister, who, like themselves, had no cordial friendship for religion. If the true friends of religion had not admitted their enemies into their society, they would not have experienced such painful consequences. Hence it is believed that the practice of admitting persons members of a society, formed for the purpose of supporting that religion, for which they profess no cordial friendship, is inconsistent both with reason and scripture. ELADSIT. NECESSITY OF THE ATONEMENT. The atoning sufferings of Christ, were necessary in the gospelscheme, for the same reason, as the eternal misery of the sinner was under the law; to make a display of God's moral character-of his righteousness as King of the universe of his sense of the turpitude of the sinner's principles and practice-and also the nature of benevolence, in its high and infinite source, Godhead himself. If God had been governed by revenge or personal resentment against the sinner, there would have been no possibility of a gospel; and the transgressor must have borne the necessary misery himself. But as the divine motive, in this matter, was solely the public benefit; and as the sinner's misery was solely to answer a public and govermental end, God might accept as a substitute, whatever would answer the same purposes in government, and equally conduce to the blessedness of the universe. Whatever would make an equal display of the same truths, might be accepted in the stead of the sinner's eternal misery. The sufferings of Christ, who was both God and man, would in a limited time make this display in a higher degree than the eternal sufferings of the whole universe; and therefore his sufferings might be accepted by God in justice to his government, in the stead of so many sinners, as infinite wisdom saw it would be best to sanctify and forgive. By the sufferings of Christ, all those truths which relate to the divine character, the support of his government, and the unchangeable obligation of the law, are seen in a brighter manner, than they could be by any suffering of the sinner under the law. It is thus that the gospel opens a greater view of God and the holy system, and prepares the way for higher happiness. Selections on the Atonement. THE DIVINE PLAN OF OPERATION. It is matter of the greatest joy, that all the affairs of the universe are conducted by infinite wisdom. It is an honour that belongs to God, to govern the world which he has made; to govern his own world; to lay out and order the affairs of his own family. We think we have a right to lay out schemes for our own families, and should take it ill if our children or servants should dispute our right. Sovereign monarchs, in time of war, think they have a right to lay out a plan of operation for an ensuing campaign, and would take it ill if their nght should be disputed by a private soldier. Much more has God a right to lay out an universal plan, for the conduct of all things, in a world to which he has an original, underived, absolute right; nor can he look upon the worm that dares dispute his right, but with infinite contempt and detestation. And, O what matter of infinite joy it is, that he has taken this work upon himself! not left things to the devil's control; nor to be decided by the lusts of an apostate world; nor left all things to mere chance ; but himself, in infinite wisdom, has laid out an universal plan; a plan perfect in glory and beauty. No mortal, that loves his plan, will think of disputing his right to lay it.And no mortal, that loves God himself; that loves his law, and loves his gospel, can be an enemy to his universal plan; for they all partake of the same nature, and shine forth in the same kind of beauty; holy, just, and good. O ye seed of Jacob! Joseph is safe, and Benjamin is safe; the honour of God is safe, and the good of the system is safe; all is in good hands, and under the conduct of infinite wisdom. For the counsel of the Lord shall stand, and he will do all his pleasure. (Isai. xlvi. 10.) Wherefore set your hearts at rest. For let the state of the world and of the church look ever so dark, you may safely trust in the Lord, and stay yourselves upon your God, who is engaged in honour to conduct all well and for his GREAT NAME'S SAKE, he will not fail to do it. (See Ezek. xx.) You therefore, may, with the utmost serenity, leave the government of the world with him, and put an implicit faith in his wisdom and fidelity, and have nothing to do but your duty. Nothing, but to attend upon the business he has marked out for you; like a faithful soldier in an army, who trusts in his general to conduct affairs, while he devotes himself to the business he is set about; and the more he rejoices in the wisdom of his general, the more alert will he be in discharging the duties of a soldier. Wherefore rejoice in the Lord always.Again I say, rejoice. Let this be your first maxim, The Lord reigneth; and this your practice, Let the earth rejoice. DR. BELLAMY. For the Hopkinsian Magazine. CONVERSATION. Being not long since in company with a religious lady in one of our southern States, the conversation turned on the Rev. Mr. Hwho had come from New-England to the South, to solicit subscriptions. for building a meeting-house for his church and congrégation. I observed to her 'that I was very well pleased with Mr. H. as a preacher, but I was sorry he had come to the South, on such business.' "Why," said she. Because," said I, "In NewEngland we have a greater number of meeting-houses, in proportion to the inhabitants than you have here. In travelling through the country you may often see in many direc tions the tops of the village spires. But in this State you may sometimes travel forty or fifty miles, without seeing a meeting-house. Now, I think it is a disgrace to New-England, that one of her citizens should come to the South, to solicit money to build a meetinghouse." "Perhaps," says she, "it is pride." On reflection, I believe there was some truth in this observation, but at that time, I replied, "I do not think it is. I think it will injure the cause of religion in this State. The enemies of religion in the South make a handle of this subject. Talk to them about religion, and they will point to the Christians of the North, who are traversing the country from one end to the other, and tell us, their religion is only a pretence to get This certainly will be money. an injury to the cause of religion here." Perceiving that I was determined to maintain my ground, she refused to meet my views with arguments, but with an interesting countenance, observed, 'Well; I am like Mr. I love our brethren wherever they are." Though I believed I was on the best side of the question, yet I could contend no longer; for I saw in her, or thought I saw, disinterested love. LISTENER. For the Hopkinsian Magazine. THE RIGHT OF MINORS TO VOTE IN A CHURCH. The question, "Whether minors who are members of churches, have a right to vote in the particular churches to which they belong?" has of late, considerably occupied the attention and investigation of both ministers and people, in several places. Different persons, of each class, have formed different opinions on the question. It is, however, candidly and charitably believed, that all would be united in deciding affirmatively, if they founded their decisions upon the plain and express declarations of the scriptures, and not upon the mere opinions and results of fallible men. It is believed, there are certain direct and indirect evidences, which must put the question beyond dispute, in the minds of all who have informed themselves on the subject, who are free from prejudice, and decide in the fear of God. 1. The Great Head of the church has made no difference, as to privileges, between the private members of a church. In this respect, the aged, the middle-aged, and the youth, are all on the same standing. It will be right and expedient for us to make a difference, as to privilege, between those who are under age in a church and the other members,when and only when the Saviour As he makes such a distinction. has made none, we have no reason or right to say there is any, nor to disallow minors the use of any of the privileges which he has granted to his churches, and teaches them they may freely use. 2. It is taken for granted, that when any one is admitted to the full fellowship of any particular church, he has a full and perfect right to all the privileges of that church. Minors are admitted to the full fellowship of churches.They have, therefore, a right to speak in such churches, to give their opinions, and to act on every subject, great or small, which may come before them. By this, we are not to be understood, as saying, that they ought not to regard the advice and counsel of those who are older, or reject the light and instruction of those who have been longer engaged in the Christian warfare, and who have passed through numerous seasons of light and darkness, of comfort and trial, of revival and declension. We design to convey the simple idea, that after their own candid and thorough investigation of the subject, and after they have obtained all the light thrown upon it by their brethren and fathers, + they may decide according to their own judgment, and express their decision, as do all the other members. 3. Those who are admitted to the full communion, and are, consequently, entitled to all the privileges of any particular church, cannot, by that church, be deprived, while they are in good standing, of any one of such privileges. This would be to take upon itself, in contradiction to the express declarations of scripture, to deprive such of the precious privileges which the Saviour had seen fit and best to grant them, in common with all others, who sustain to him the same relation. It would be to take that from them, of which it had given them the full possession. It would be for a church, as individuals, to take from them, such priviJeges for certain (evidently, for no wise or sufficient) reasons, as should they be allowed to use them, would prove the defeat of the unholy designs of some, and the unchristian, selfish, ends of others. Should such a practice be approved, allowed, and followed, what a door would it open for intrigue, preconcerted schemes, and hypocritical influence and oppression! How many, who are now ornaments in the church, and its most useful and active members, would not be allowed to act, and openly or authoritatively to express their decis ion (if they were suffered to speak and offer their minds at all) on subjects of the highest importance to the interest, happiness and glory of the churches! 4. If minors have no right to vote in the particular churches to which they belong, they cannot receive a dismission from them, and have a full recommendation to other churches. They have not a right to all the privileges in the churches in which they now are, and which all the other members freely use. It must, therefore, be wholly inconsistent, for such churches to dismiss and recommend such members to sister churches, as deserving and entitled to all the privileges of their bodies, while they themselves will not allow such persons the right to use certain of these privileges, while they are among their own number. MINOR. From the Christian Mirror. The Rev. JONATHAN WARD, jr. who died at Biddeford, February 3, 1826, was born at Alna, in this State, November 30, 1800. Being the child of pious parents, who believed if they were Christ's, then were they Abraham's seed, and heirs according to the promise, he was early dedicated to the God of Abraham in baptism. He enjoyed peculiar advantages for religious instruction. His father, being a devoted minister of the gospel, and, I believe I may say, mighty in the scriptures, and his mother, who has gone to receive her reward, believing all necessary things will be added to those, who seek first the kingdom of God, and his righteousness, united their prayers and instruction, and their precepts and example, that they might bring up their children in the nurture and admonition of the Lord. The subject of this memoir, at the age of sixteen, entered Phillips Exeter Academy, N. H. with a view of fitting for College. In September 1818, he entered Dartmouth College, and in August, 1822, at the age of twenty-two, he graduated. He was a close student. His progress in the classics was highly commendable. To say his habits from a child were remarkably regular, is saying simply the truth. It was dur |