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may be expended in the same spirit of considerate and expansive benevolence, which seems to have actuated the donor.
PUBLIC SPIRIT. ONE OF THE CLAIMS OF SOCIETY UPON YOUNG MEN 1S PUBLIC SPIRIT.—Every young man should come forward in life with a determination to do all the good he can, and to leave the world better for his having lived in it. He should consider that he was not made for himself alone; but for society, for mankind, and for God. He should tecl that he is a constituent, respoasible member of the great family of man; and while he should pay particular attention to the wants and the welfare of those with whom he is immediately connected, he should accustom himself to send his thoughts abroad, over the wide field of practical benevolence, and early learn to feel and act for the good of his species,
I say early, because if you do not begin in the morning of life, to cherish a public spirit—a spirit of active, enterprizing benevolence
, you will probably never possess much of it. This is a virtue that rarely springs up late in life.--If it grow and flourish at all, it must be planted in youth, and be nourished by the warm sunshine and rain of the spring season of life. He, who cares only for himself in youth, will be a very niggard in manhood, and a wretched miser
in old age.
And consider what a poor, miserable kind of existence it is, to live only to one's self. It is indeed but half living. “Selfishness has been well termed a staryeling vice. It is its own curse. does no good, gets none.” He who cares not for others, will soon find that others will not care for hiin. As he lives to himself, so he will die to himself, and no body will miss him, or be sorry
- Guard against this temper, my friends, as most unworthy in itself, and destructive of all respectability and usefulness. Cultivate a spirit of enlarged benevolence,-a generous, self-denying public spirit, which shall cause you to teel and take an interest in whatever affects the happiness, or conduces to the improvement of your fellow men. Especially is this a duty incumbent on you at the present day It is a day of action-of action in the cause of God and human happiness. The young men of this generation are called to a great work. God is fast preparing the way for this world's emancipation from the thraldom and misery under which it has been groaning for sis thousand years; and to those who are now coming upon the stage.
he has extended the high privilege and honor of bearing a part in effecting this glorious work. See to it then, that you forfeit not the honor, by acting on the principle of a narrow and contracted selfish,
Cherish that noble, that disinterested, that rare patriotism, which will make you prefer the public interest to your own;--your country's prosperity and glory to your own honor and emolument. It is in this spirit alone, that you can prove yourselves the worthy descendants of the pilgrims, or preserve those precious institutions and privileges, which you inherit from their labors and prayers.--No one trait in their character was more marked than their public spirit. They labored, not for themselves, but for mankind; not for time, but for eternity. It was this that led them to forsake their own green fields for those inhospitable shores. It was this that induced them to lay broad and deep the foundation of those civil, literary and religious institutions, which are the glory and defence of our land. While, then, you have the honor of descending from those illustrious men, distinguished alike for their love of God, aspire to tread in their steps and imitate their virtues-living not for the present moment, but for all future time and for eternity.
THE STRANGER AND HIS FRIEND.
BY JAMES MONTGOMERY, ESQ.
Hath often crossed me on my way;
That I could never answer nay;
He entered, not a word he spake,
I gave him all; he blessed it, brake,
Clean from the rock; his strength was gone
The heedless water mock'd his thirst,
He heard it, saw it hurrying on; I ran and raised the sufferer up, Thrice from the stream he drained my cup: Dipt, and return'd it, running o'er; I drank and never thirsted more.
'Twas night-the floods were out, it blew
A wintry hurricane aloof;
To bid him welcome to my roof;
I found him by the highway side;
Revived his spirit, and supplied
To meet a traitor's doom at inorn;
And honored him 'midst shame and scoru.“ My friendship's utmost zeal to try, He asked if I for him would die; The flesh was weak, my blood run chill, But free the spirit cried, "I will.” Then in a moment, to my view,
The stranger darted from disguise; The tokens in his hands I knew;
My Saviour stood before mine eyes. He spakeand my poor name he named “Of me thou hast not been ashamed; “Those deeds shall thy memorial be;
««Fear not; thou didst them unto me." Sheffield, Eng. Dec. 1826.
arnestly contend for the faith which was once delivered unto the saints.”
THE PLAIN AND OBVIOUS MEANING. In the September Number of the Magazine for 1827, we gave our readers the maxim which ought to govern our opinions upon all subjects. It was this. Believe facts upon their separate proofs, altho' you may not be able to see how they agree with with other things, known or believed to be true. This great principle of common sense, as we then said, bas governed o’r researches in the works of nature since the days of Bacon and Newton. Indeed, no one row dares to depart from it. It is the polar star which guides the ind in safety over the wide field of philosophical investigation.he Bible is a book of facts; and admitting it to be the word of Jod, our first inquiry shall bem-How shall we know the mind of God? Or in other words, what shall we consider revealed facts? In answer to these questions, we have said-that, the mind of God, or die revealed fact, is found in the plain and obvious meaning of the language employed by the sacred writers. By the plain and obvious meaning we do not understand the literal iinport of a word or text. The literal import is the sense of a word or text disconnected from its proper place. The plain and obvious meaning is that possessed when the word or text is read in its natural connection. This rule for the interpretation of the language of God, is just that which we adopt to arrive at the meaning of the words of our fellow men. Our maxiım then, assumes the following shape: When we possess the plain and obvious meaning of the Scriptures in support of a fact, it is to be believed, although we may not see how it agrees with another fact, known or believed to be true.
The propriety of adopting this maxim is clear to every unprejudiced mind. Because, in the first place, if God has declared a fact, we must believe it, for that very reason, however it may disappoint our previous views-secondly, the plain and obvious meaning is the baly meaning which the vast majority ut mankind can ever ind in the woril of Gl. If then it is not the true meaning, the greatest bumVok, II.
ber of those who read the Scriptures are compelled to believe that which God has pot revealed. But can we suppose God has spokes, to us in words calculated to perplex and mislead? No. We must think he has thrown over the path of holiness a light so clear that the way-faring men, though fools, may not err therein.*
This one consideration is of itself irresistible in favor of our -). ceiving the Scriptures upon the maxim that has been stated. But in the sermon referred to, wc pointed our readers to another inasin die rectly contrary to the one just mentioned, which, clothed in woda by him who embraces it, is as follows: I will NOT BELIEVE THIS THING, WHATEVER BE THE PROOF, BECAUSE I CANNOT SEE HOW IT IGREES WITH ANOTHER THING, KNOWN OR BELIEVED TO BE TRUE. This principle of belief we have called the wrong masim, or the maxim of the Jew. For, on this maxim we found the Jew, who re. jected the testimony of Jesus Christ-the Atheist, who denies the existence of God--the Deist, who denies the Bible--the Unitarian, who denies the Trinity and every fundamental truth of the gospel and the Arininian, who denies the doctrine of Predestination.
Our Arminian brethren have rerolted from this charge, and so fan misunderstood the sermon upon the right and the wrong maxim, to suppose the author considered them possessing claims to the christian character no higher than those possessed by Voitarians.-That our Arininian brethren would draw back and dislike to confess themselves standing upon this wrong maxiın, was expected-andse too regret to find them on that ground--but we do not wish our charyo against them to be spread over a wider space than has been defined by us. We restricted it to the fact, that, nipon the doctrine of predestination, they occupy Unitarian ground. Their christian character is fully and freely recognized. To accuse us of denying them that character, looks very much like a desire to draw off the attertion of the reader from the real question.
The true question at issue is this: Does the Arminian stand upon the wrong maxim when he opposes the doctrine of Predestination:We have said he does--because, first, he denies the plain and obvious ineaning of the Scriptures upon that doctrine from his inability to sec how it can be made to agree with his ideas of the justice of God, the free moral agency of man, and the sincerity of God in bis offer of salvation to all men and because, secondly, he, in order to make those passages, upon which we rely as teaching the doctrine of Predestination, suit his scheme, explains a way the plain and onviouy meaning, upon the identical interpretation chosen by the l'hi
*Sce Septem. No paga ?6!