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by another principle of our nature. The soul of man is never satisfied with its present condition. In adversity, it is looking forward to a deliverance; and in the height of prosperity, it is ever aspiring after greater good. Human happiness can be permanent no longer than it is on the increase. This is true of men, without regard to character or condition. This principle sanctification does not destroy, and it belongs to the saints in heaven as well as those on earth. But if so, there can be no happiness in heaven, unless there is constant increase of it. We are sure then, that the capacities and happiness of every saint in heaven, will increase without end. The mind enlarging its powers will be multiplying the sources of its enjoyment. Hourly as it expands,it will be bringing within its reach something new of the mysteries and works of God; something to start a new thrill of joy, and to swell to a higher strain the eternal song. The range of mental vision will not cease to extend itself, till it shall embrace all objects, with their qualities and relations-till it has chased away the cloud of every mystery-till all existences, animate and inanimate, created and uncreated, become so many never-failing sources of enjoyment. It may then be said of the subjects of this kingdom, that all things are theirs-the universe is eventually to be subject to them. In this sense it is true, that the government and peace of Christ shall increase, through interminable ages.

And that it is not true in a still higher sense, we are not able to decide. The visible creation is comprised in Christ's government; and it cannot be proved, that there is not a constant increase to this, and that other worlds innumerable are not yet to be created, all subject to the

The resour

dominion of Christ. ces of the infinite God are sufficient for the creation of worlds and systems, without end. And who can tell, that he will not, when raised to the heights of heaven, behold the creating power of God exerted— behold worlds and suns starting into existence in the now trackless void, peopled with life, intelligence and happiness.

In view of this subject, it is obvious to remark the fearful condition of the wicked. They have enlisted in a cause which is sure to fail, and under a leader who is even now in chains, under darkness, reserved for a more fearful destruction.

So surely as the cause of Christ will finally prevail, so surely will that of satan be overthrown.And every step of the progress of Christ's kingdom is an encroachment upon the kingdom of darkness. Christ is to bring to the advancement of his kingdom all the resources of earth and heaven and hell, and (what is more than all) of his own omnipotence. In the same way that all things will contribute to the increase of the blessedness of the saints in heaven, will they increase the pains of the damned in hell. The same things will be sources of pleasure to the one and of torment to the other. While one enjoys a universe more and more, as his powers expand, the other feels its weight pressing him deeper in hell.

And on the other hand, how glorious are the prospects of the citizens of Zion. They have the prospect of security from danger, ultimate success in the grand pursuit of life, and happiness enough to fill the vast and eternally expanding desires of the soul. His prospects are those of Christ's kingdom; and he must increase, stand or fall with that. As he advances in this life,

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his graces and happiness will increase; and after millions of millions of ages of increasing joy shall have 20 gone, an eternal weight of glory is before him.

And hence we see the difference between the righteous and the wicked. There is a mark in the character of every individual, which in the view of God exhibits a distinction, broad as infinity. And this difference is daily increasing. The one is growing more holy, and the other more sinful. We can conceive of a period, when they will be as different in character and condition, as Gabriel and Satan-of a time, when one perhaps enjoys more than a world now enjoys, and the other endures more than a world can now endure. This difference does not begin till the heart of the one is renewed. Then it commences, and goes on, widening and widening, as long as eternal ages go round.

Here we learn the supreme valne of the soul. The thought that it is to exist, in happiness or misery complete, and without end, is enough to raise its value above that of worlds. But with what shall it be compared, when we reflect, that it is eternally to increase in happiness or misery. In searching for a measure to a subject like this, we cannot stop short of infinity. Nay, "should we heap infinite upon infinite, and multiply infinite by infinite," we should scarcely express it. Select a soul from yonder throng, who belongs to Christ; follow him through life and to heaven, and then tell how much one hour of joy like his is worth-then mark how that quantity hourly grows as the soul rises through endless gradations of wisdom and knowledge. Direct your eye up the acclivity of a million of years, and what is it then? and a million farther, and

what is it then? follow it to the farthest stretch of human conception, and what is it then? follow it till it can enjoy more in one hour, than all created existence have yet enjoyed; and then tell me if such a soul is not worth a few exertions to save. And if this is not enough, fix upon an unhappy soul, who is the subject of God's wrath, and follow it down through similar gradations, down to the lowest depths, to the botomless pit, till it has a devil's heart and a devil's torments; and then tell me if such a doom is not worth escaping.

To conclude, I remark the future glory of the Church. The time is fast approaching, when the glories of all lands shall flow into her, and all earthly royalty shall yield her homage. And when all her glories here shall be gathered in, she shall be transplanted to the new Jerusalem, to live in eternally growing splendour. But my thought now fixes on, one individual of the Church. Whatever may have been his condition here, the first moment he enters heaven, he is invested with all the honours of a king and priest to God. But where shall I find a metaphor to depict that eternally brightenning rainbow of glory which encircles his crown. There is one glory of the sun, another of the moon, another of the stars. Shall it be compared to either of these? No, for it is destined to outshine them all. At first, like a star, it is comparatively small, but it rises and enlarges and glows through an endless increase. P. C.

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of THE MASSACHUSETTS SOCIETY FOR

THE SUPPRESSION OF INTEMPERANCE, whose object, as stated in the Constitution, is to discountenance and suppress the too free use of ardent spirits, and its kindred vices, profaneness and gaming, and to encourage and promote tempeAll rance and general morality. Clergymen of this Commonwealth, are considered as members, on their giving notice of their desire of becoming such, or subscribing the Constitution." The Constitution was early subscribed by a large number of respectable gentlemen, in various parts of the State, including the then District of Maine; among whom may be mentioned, of those since deceased, Governors Strong and Brooks, Hon. Samuel Dexter, and Rev. Docts. Lathrop, Parish, and Worcester. This Society hold their Annual Meeting in Boston, on Friday next after the Gene. ral Election; at which a Sermon, or Address, is delivered before them. Each Sermon or Address, delivered on this occasion, is printed, together with the Annual Report of the Board of Council. The following extracts are from the very appropriate and well-written Address, at the thirteenth anniversary of the Society, May, 1825, by John Ware, M. D. of Boston, and from the appendages to the same.

PHILANDER.

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"The first object which we should endeavour to effect, is to produce a radical change in the opinions and customs of society in general, and of some classes in particular, with regard to the use of those articles which are capable of being made the means of intemper

ance.

It is an impression, almost universal among the labouring classes, indeed I may say among all classes, that ardent spirits, if not absolutely

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necessary, are at least of great use and importance, as a support dur ing labour, and that, moderately used, they are a salutary, or worst, innocent stimulus. It is, I trust, scarcely necessary to say, that no impression can be more unfounded, no opinion more fatally false, than that which attributes to spirituous liquors, any power of promoting bodily strength, or supporting the system under labour and fatige. Experience has in all quarters most abundantly proved the contrary. None labour so constantly, so cheerfully, and with so little exhaustion, as those, who entirely abstain-none endure so well hardships and exposure, the inclemency of weather, and the vicissitudes of season.

But, there is another notion with regard to the use of ardent spirits, which is, if possible, more unfounded, and the custom arising from it more inexcusable. I mean the notion, that they are ever innocent, salutary, or proper, as a refreshment, in a state of health. The evil which results from it, is that it brings the means of indulgence into common use; it gives them currency; they are looked upon as an article of common household necessity, to be resorted to at pleasure, without condemnation, without deliberation, without discrimination. With what consistency can he censure so deeply the excuses of the less informed and enlightened classes, when the higher set them the example, by indulgences; which only their better education, or their regard for character, prevent from leading them into habits equally pernicious? It is not enough that we discountenance intemperance-we must discountenance all those things, which, either directly or indirectly, promote it.

A second object, which it appears

ely which ardent spirits may be procared, either by a tax upon their ale, or by an excise upon their manufacture, and a duty upon their importation.

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almost essentially necessary to ef- the nature and extent of the evils of fect, is an increase in the price, at intemperance, to induce it to sanction, or at least to tolerate legisla tive interference. And there are many considerations growing out of the influence which the prevalence of this vice has upon the wealth, the prosperity, and the character of a nation, which might be urged with great force, both upon the government and people, to convince them that this object is of national importance-considerations, which will readily suggest themselves to every lover of his country, to every one who prizes her respectability, her virtue, her national character. These considerations The very nature of our political inare most imperious and urgent.— stitutions, gives to the subject a new and overwhelming importance. Where the people govern themselves, how essential it is to the stability, the order, the prosperity of society, that they should be virtuous and intelligent! The members who represent the interests, will represent also the character and the habits of their constituents. And what will be the termination of the experiment, which is here making of free institutions and a popular system of government, if as our enlarge, we find our population deprosperity increases, and our means generating in morals, becoming intemperate, debased and profligate ? That this is no chimerical apprehension, no groundless fear, is indicated by innumerable circumstan

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It can hardly be doubted, that to their cheapness, as much or more than to any cause, is to be attributed the prevalence of intemperance. There is no point of view, in which this circumstance has not a most unvourable influence. It gives double force to the operation of all other causes. The poorest, the meanest man has within his reach ample means for procuring ardent spirits. It will follow then, if the remarks, which have been made, are founded in fact, that two things are to be brought about, before we can hope for any very decided diminution of habits of intemperance-a change is the opinion and habits of soci ety with regard to the necessity and propriety of the common use of ardent spirits--and such an increase in the price, as shall render them difficult of access. The last of these purposes, it is within the power of government, and of goverment only, to effect. But, it is questionable, whether the arm of authority be strong enough to carry into operation throughout our country, a law calculated to raise, in any try, a law calculated to raise, in any considerable degree, the price of an article, which is almost universally considered as one of the necessaries of life. In a country like ours, where the measures of government can only be an expression of the sentiments of the people, it follows almost of course, that the peo ple must be enlightened, before leg islators and rulers can be expected to take decisive measures upon a subject like this.

The first step, then, is to produce a sufficient impression in society, of

ces.

Already, in the councils of
our nation, has one of its ablest rep--
resentatives uttered his fearful an-
nation of drunkards.”
ticipation, that we were becoming a
nation of drunkards."

Extracts from the Report of the
Massachusetts Society for the
suppression of Intemperance.
"It will be recollected, that the
members of this Society, at their

last annual meeting, pledged themselves to each other, to refrain from allowing their own labourers in the free use of ardent spirits, while in their employment; and that previously a correspondence had been commenced with some of the Agricultural Societies on this subject. It is gratifying to be able to report, that, at a late meeting of the "Philadelphia Society for Promoting Agriculture," it was unanimously resolved, "That a gold medal, of the value of fifty dollars, be offered as a premium to the person, who shall conduct the business of a farm in Pennsylvania, on the largest scale, for two years, without using, or suffering ardent spirits to be used on his property, unless the same be prescribed by a physician."

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To conclude their Report, your Committee would repeat the long known, often repeated, and humiliating fact, that intemperance is the greatest cause of crimes among us, and is found to precede or accompany most instances of commitment in our prisons. Assaults and batteries almost always originate in this; and the enormous burden of expense for the poor, is the result of it, in a very great degree.

As some of the means, which they would recommend (for the suppression of intemperance) the following are presented :

1. Let Tracts be circulated

freely, giving facts in relation to the success of individuals or Societies, who allow no ardent spirit to such as they employ ;-detailing

3. The enforcing of the Laws already made, and procurement of others, which may then be found necessary, promise much.

4. Mechanics must be urged to unite their endeavours to banish intemperance from their workshops, and to put an end to the practice of giving liquor to their journeymen and apprentices, at stated times.

5. The cautions and instructions of our PHYSICIANS, are exceedingly desirable on this hand-as “ precept upon precept, and line upon line." The love of intoxicating liquor is often hereditary."

Extract of a letter from a late

Member of Congress.

"At the next annual meeting (of an Agricultural Society, in 1824,) I was gratified in finding a premium awarded for harvesting a large crop of hay and grain, without a drop of ardent spirit, or any inebriating liquor by any of the labourers. What added to this gratification, was, an earnest competition for the premium, and it

was lost, or refused, to one or two competitors, because it was found, that some little indulgence had been given at evening, on their

return from the field."

For the Hopkinsian Magazine.

MR. EDITOR-In the number of your Magazine for July last, a person calling himself LISTENER, asks this question:

IS THE PRACTICE OF ADMITTING PERSONS MEMBERS OF A SOCIETY, FORMED

also the degradation and disastrous FOR THE PURPOSE OF SUPPORTING THAT effects of intemperance.

2. AGRICULTURAL SOCIETIES may do much by offering premiums for abstaining from ardent spirits, and by advising with respect to substitutes for them, as home-made wines, cider, &c.

RELIGION, FOR WHICH THEY PROFESS NO CORDIAL FRIENDSHIP, CONSISTENT WITH REASON OR SCRIPTURE? This I

think an important question, and I have waited some time for an answer, but as none has been published, I take the liberty to send you the following.

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