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SAW, at which they support two ordained missionaries, and nine teachers, farmers and other assistants-five stations on the SANDWICH ISLANDS, at which they support five ordained missionaries, three licensed preachers, and sixteen assistants of various kinds— at MALTA and PALESTINE, six ordained missionaries, and three females-in SOUTH-AMERICA, two licensed preachers, as exploring missionaries. Total, 33 stations30 ordained missionaries-8 other preachers-and 100 teachers, printers, farmers, &c.-in all, 138 persons, besides their children, and the children of the heathen maintained at the schools.

The Society for propagating the gospel among Indians and others in N. America, held its 37th an

Nov. Sermon by Rev. Mr. Gile, of Milton. The collection was $163 54. During the last year 11 missionaries were employed in Maine, whose terms of service amounted in the aggregate to 18 months. Besides this, $60 were granted for the Isle of Shoals, &c. and for the purchase of books. From the Alford fund (which amounts to $9000) 8920 were ap

Missions among the Heathen.The American Board of Missions have three stations in BOMBAY and the vicinity; at which they sup-niversary in Boston on the 4th port four ordained missionaries, one printer, and four female assistants-five stations on the island of CEYLON, at which they support six ordained missionaries, three native preachers, one native medical assistant, and seven female assistants-seven stutions among the CHEROKEES, at which they support four ordained missionaries, eight teachers, and twenty farmers, mechanicks and female assistants-propriated last year to schools and nine stations among the CHOCTAWS, at which they support three ordained missionaries, twelve teachers, and twenty-two physicians, farmers, mechanicks and female assistants-one station among the CHEROKEES OF THE ARKAN

churches, among the Indians and coloured people of Massachusetts and other States. The capital of the Society, including the Alford fund, is more than $25,000 — Rev. Abial Holmes, D. D. of Cambridge, is Secretary.

ORDINATIONS AND INSTALLATION.

1824. December 1. Ordained, Rev. CHARLES WILCOX, as Pastor of the new Congregational Church in Hartford, Con. Sermon by Rev. Dr. Spring, from Isai. iii. 10-16.

1824. December 1. Installed, Rev. IRA INGRAHAM, as Colleague Pastor with the Rev. Jonathan Allen, of Bradford,

West Parish. Sermon by Rev. Justin
Edwards, of Andover.

1824. December 8. Ordained, Rev. CHARLES WENTWORTH UPHAN, as Associrte Pastor with the Bev. Dr. Prince, over the first Con. Church in Salem, Mass. Sermon by Rev. Dr. Kirkland, from Titus ii, 14.

1824. December 8. Ordained, Rev. JACOB C. Goss, as Pastor of the Con.

Church in Topsham Maine. Sermon by Rev. Dr. Allen, from Isai. ii. 7.

1824. December 29. Ordained, Rev.

SELECTED

WINTER NIGHT.

(From the monthly_Anthology) HAIL Winter! sulien monarch, dark with clouds,

Thron'd on bleak wastes, and fierce and cold with storms;

Welcome thy blasting cold and treasur'd snow!

Thy raving, reading winds do but com

pose

My soul; and midst thy gloom, my heart Smiles like the op'ning spring. Thy long, drear nights,

Winter, I bail. The cold, receding sun
I love to follow to the cloudy west
And see thy twi ight deepen into gloom
Of thickest darkness. Round my cheer.
ing fire.

How I enjoy the glist'ning eye, and smile.

And burning cheek and prattle innocent, Of my dear little ones, and when they sink,

With heavy eyes, into the arms of sleep, Peaceful and smiling still, and breathing soft;

How pleasant glide the hours, in converse pure.

With her, whom first I lov'd; who long has crown'd

My joys, and sooth'd me with her gentle

voice,

Under a load of sorrows; who has felt The pow'r of truth divine; and from whose lips

I catch the peace and love of saints in heaven.

Vain world! We envy not your joys. We hear

Your rattling chariot wheels, and weep

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JOSEPH M. BREWSTER, as Pastor of the Con. Church in Peru, Mass Sermon by Rev Mr. Pomeroy, of Worthington, from John vii. 18.

POETRY.

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"Howbeit, he meaneth not so, neither doth his heart think so."

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THE sacred history is superior insisted wholly upon second causto other histories, in the following es; but the sacred historian and very important respect; while oth-prophet give us a very different ers detail the operation of mere view of it. It appears from their second causes, this exhibits, in testimony, that this invasion proprominent view, the great First ceeded originally from God. He Cause of all. For instance, a pre- purposed it long before it took fane historian, in recording the place; and at the appointed periconquest of Canaan, would have od, he moved Sennacherib to exeexpatiated on the valour of Joshua, cute his purpose. He moved this and the bravery of his troops; and haughty monarch to invade the would have attributed the event to Jews, that through him he might the operation of these causes. But punish and reform that hypocritthe sacred historian is careful to ical people. It is evident, howinform us, that it was the Lord ever, from the text, that Sennawho drove out the guilty Canaan-cherib did not mean so, neither ites, and established Israel in the did his heart think so." His views promised land. A profane histo- in this matter were totally differrian, in recording the revolt of the ent from those of the God by whose ten tribes, would have dwelt upon agency he acted. He had noththe folly of Rehoboam's counseling better"in his heart than to lors, and the artifices of Jeroboam; and would not have thought of looking farther for the causes of this calamity. But the sacred historian assures us, it was because of God's displeasure with Solomon, that he rent so large a pro-ent portion of the kingdom out of the hands of his son, and gave it to his servant. And the same kind of remark may be extended to the invasion of Judea by the king of Assyria. The profane historian, in noticing this event, would haveing this, and,

destroy and cut off nations not a few." The text, therefore, taken in its connexion, plainly teaches the following sentiment: The motives of sinners, in accomplishing God's purposes, are totally differfrom his in disposing them to do this.

In discussing this sentiment, I propose to shew,

I. That God disposes sinners to accomplish his purposes.

II. What his motives are in do

III. That their motives in ac- |fore cannot be avoided; God does complishing his purposes, are totally different from these.

actuate sinners to accomplish his purposes. He governs them with a sovereign hand, and disposes them, at pleasure, to execute his designs. He moves them round by his resistless agency, and causes them freely to carry into effect his infinite and perfect plan. Neither part of these propositions can be denied, without either denying the universality of God's purposes, or taking from him the government of the moral world.

II. I proceed to notice, second

"God

I. God moves or disposes sinners to accomplish his purposes. This certainly was the case in respect to Sennacherib; neither is this a singular instance. He purposed the descent of Joseph into Egypt; and he moved his wicked brethren to accomplish this purpose He purposed the restoration of his people from Egypt; and he actuated wicked Pharaoh in all the circumstances, which preceded and accompanied their de-ly, the motives of the Deity, in liverance. He hardened the heart causing sinners to accomplish his of that tyrannical despot, and purposes. And it may be observinclined him to conduct conduct to- ed, generally, that his motives in wards the Israelites, as He had this, as in every other part of his previously told Moses he would administration, are purely and disconduct. He purposed the cap-interestedly benevolent. tivity of the Jews at Babylon; is love." Benevolence comprises and he disposed Nebuchadnezzar the whole of his moral character. and his army to carry this purpose It is this which moves him in all into effect. He purposed also the his dispensations. It is this, and death and sufferings of his own this only, which moves him in his Son; and he moved by his agency agency upon the hearts of sinners. all those wicked hands by which He is not, in respect to this, a sinhe was crucified and slain. In- ner himself, nor does he deviate at deed, the purposes of God are all from his unchangeable purity. strictly universal. They extend His motives in this, as in every to all events, both in the natural other part of his administration, and moral world. He hath lite- are perfectly benevolent and holy. rally "fore-ordained whatsoever comes to pass," And the agency of God is as universal as his purposes. "He worketh all things, according to the counsel of his own will." He moves, not only the wheels of nature, but the hearts, the free exercises and actions of his creatures. Their hearts are in his hand, as the rivers of water, and he turneth them whithersoever he will.”

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But if the purposes of God are universal, then let sinners turn which way they will, they accomplish his purposes. And if his agency is universal, then let them do what they may, they are actuated by him. The inference there

He disposed Sennacherib to accomplish his purpose, relative to an invasion of Judea; and with his motives in doing this, we are sufficiently acquainted. It was to glorify himself, in the punishment and reformation of the degenerate and guilty Jews. He disposed the ten sons of Jacob to accomplish his purpose, by selling their innocent brother for a slave in Egypt; and his motives, in this, were manifestly benevolent. He did it that he might prevent the impending ruin of his church, and save many people alive in a season of famine. He moved Pharaoh to accomplish his purposes, in all those wicked transactions, in which this monarch.

H

was engaged; and his motives herein were benevolent and holy. He did it, that he might shew forth his glory, and that his name might be declared throughout the earth. He actuated the wicked Jews to accomplish his purpose, in persecuting and crucifying his beloved Son; and his motives in this were no less benevolent, than to lay a foundation, in the blood of his Son, for the pardon and salvation of a ruined world. And, in short, could we follow the Deity in all his dispensations could we ascertain his motives in all that agency, which he has exerted on the hearts of sinners, in causing them to execute his glorious designs; we should find them in every instance possessing the same character-in every instance benevolent and holy. He has aimed in this, as in every part of his administration, to glorify himself, and to accomplish the greatest possible good.

III. I shall now endeavour to shew, that the motives of sinners, in executing his purposes, are totally different from these. When Sennacherib invaded Judea, it was not his benevolent aim to glorify his Maker, in punishing and reforming a rebellious people. He meant not so, neither did his heart think so.

His motives were those of ambition, selfishness and cruelty. It was in his heart to destroy, and to cut off nations not a few. When the ten sons of Jacob sold their brother into Egypt, it was not their intention, by this means, to preserve the church, and to save themselves and their families alive, in a time of approaching famine. Their motive was, to gratify their envy, and deliver themselves from a dangerous rival in the affections of their father. When the Jews crucified and slew the Lord of glory, they had no design in this to lay a foundation for the pardon and recovery of a guilty world!

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They meant not so, neither did their hearts think 80. Their motives were perfectly envious, malicious, and selfish. They wished to be delivered from one whom they so much hated and feared. Indeed, the motives of sinners in all their conduct, are totally different from those of the Deity, under whose agency they act. He means one thing, and they another. He is perfectly benevolent, and they perfectly selfish. In disposing sinners to accomplish his purposes, his design is to advance his own glory, and the greatest good; and their design, in accomplishing his purposes, is to promote their private individual interests. It will hold true, therefore, in every instance, that the motives of sinners, in accomplishing the purposes of God, are totally different from his, in disposing them to do

this.

The subject gives rise to a number of inferences and reflections.

1. We see why God has, in some instances, punished sinners in the present life, for their conduct; notwithstanding they have fully accomplished his purposes, and acted under his immediate agency. A moment's attention to the Scriptures will satisfy us that he has done this. Sennacherib accomplished the Divine purpose, by invading Judea; and he was moved to accomplish this purpose by God himself. God himself. He is represented in the context as being, in all this transaction, as completely in the hand of his Maker, as the axe is in the hand of the hewer; or the saw in the hand of him who shaketh it; or as the rod and staff are in the hands of those who lift them up. Yet, when he had fully accomplished that for which he was sent-and the Lord had carried him by his ageney as far as he pleased; he lifted up his mighty hand, and punished him for going.

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