202 DESTRUCTION OF SODOM. of nature has endued woman with an immortal mind, susceptible of the highest culture-whose fires are destined to burn with undimmed lustre through interminable ages. To the mind-not to the exterior graces of the person we are to look for the real charm of female character. The female who has an amiable disposition and a well cultivated intellect, possesses a divine charm. When a man connects his fate in the most tender of earth's alliances, with the chosen of his heart, a few fleeting months will pass happily. Beauty of person will make up for other deficiencies; but when blasted, or become familiar, her society will lose much of its interest; and if he be intellectual, he will secretly reproach himself for his folly, in not looking at the beauty of mind, instead of the beauty of person-he will reproach himself for the hasty and indiscreet step by which he has indissolubly connected his destiny with one who has nothing to recommend her but outward charms. Original. DESTRUCTION OF SODOM. BY C. HALL. LoT was the son of Haran, and nephew of the venerable patriarch Abraham. He emigrated with his father and uncle, from Ur, a city of Chaldea, and settled with them in Canaan. The strongest affection subsisted between Lot and Abraham, and they dwelt together in unity until they were so increased in flocks and herds that the land was not able to bear them; and their herdsmen were so numerous that they quarreled with each other. And who at this juncture will not admire the lovely spirit of Abraham: "And Abraham said unto Lot, let there be no strife, I pray thee, between thee and me-between thy herdmen and my herdmenfor we are brethren. Is not the whole land before thee? Separate thyself, I pray thee, from me. If thou wilt take the left hand, then will I go to the right: or if thou Beauty of person, like magnificent scenery, loses its depart to the right hand, then will I go to the left." interest. The pleasure with which we gaze at first Lot chose the plain of Jordan, near Sodom and Gosight is soon followed by indifference; and if there be morrah, into which he afterwards entered, and where no beauty of mind, on which the contemplation can he resided for twenty-three years; and it was "well rest, it is well if it is not followed by a feeling of dis- watered everywhere, even as the garden of the Lord." gust. But where a lady has improved her intellect and The city of Sodom in which Lot resided was celebrated her heart, though she may have no peculiar grace of for its wickedness. Corrupted by the luxuries they posperson, she will never fail to be an object of interest to sessed, they abandoned themselves to voluptuousness. him who has chosen her for his partner in life. Of So multiplied and heinous were their offenses, that course I mean if the man be worthy of her, and capa- God, the Judge of all the earth, who cannot do wrong, ble of appreciating her worth. In sickness or in saw fit to awaken his long sleeping thunder, and literhealth, in adversity or in prosperity, in the crowd or inerally consume them in the very flames of destruction. the privacy of domestic life, as a wife or a mother, she will always carry with her an attractive charm. If this be so, with what untiring assiduity should the female cultivate her mind! With what eagerness should she press along the path of science, and treasure up its imperishable stores! With what industry should she strive to improve her moral nature! How perseveringly should she cultivate the virtues that shall secure to their possessor a fadeless beauty! men. "LADY Mary Wortly Montague observed, that in the whole course of her long and extensive travels, she had found but two sorts of people, men and woThis simple remark was founded on no small knowledge of human nature; but, we might add, that even this distinction, narrow as it is, is now gradually disappearing; for some of our beaux are imitating the women in every thing that is little, and some of our women are imitating the men in every thing that is great. "Pleasure is to women what the sun is to the flower: if moderately enjoyed, it beautifies, it refreshes, and it improves; if immoderately, it withers, etiolates, and destroys. But the duties of domestic life, exercised as they must be in retirement, and calling forth all the sensibilities of the female, are perhaps as necessary to the full development of her charms, as the shade and the shower are to the rose, confirming its beauty, and increasing its fragrance." 'Twas an eve of beauty-the sun was nearing the western horizon, casting aslant his mellowed beams upon the plain of Siddim. A few sheeny clouds accompanied him down the archway, seeming as if eager to enrobe him in the vestments of night, and fold their fleecy wing around him in his repose. According to the manners of the ancients in those eastern climes, Lot sat at the gates of the city to invite to his tabernacle any stranger who might enter, so diffusive was the benevolence of the patriarch's heart. And as he sat there two angels in the form of men approach, and Lot rising up to meet them, addresses them in the language of courtesy, "Behold, now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early and go on your ways. And they said, Nay, but we will abide in the street all night. And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat." This was the politeness of nature in its simplicity, and the true method of conferring a favor. We draw a vail over the scenes of the evening which follow, and ask your attention to rest upon Lot when the angels announce their commission, and command him to bring all that he holds dear from a place devoted to the vengeance of the Almighty. He calls upon his sons-in-law to leave the threatened city; but he seems "as one that mocketh unto them." The angels DIVINE BENEVOLENCE. hastened his escape, and that of his wife and his daughters. "The sun was risen upon the earth when Lot entered into Zoar," a neighboring city exempted on his account from the wide-spread desolation; and "then the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven." Go with me, my dear reader, in your thoughts to that vale where the cities of Sodom and Gomorrah, swelling up from the plains of Siddim, stand in still and silent grandeur. The hum of its busy multitudes is hushed into repose The city slumbers-o'er its mighty walls All is still and tranquil as the repose of the dead, save now and then the loud laugh of some reveler, who is sitting stupified over his cups-and anon the ear catches the sound of a solitary footstep-the trampling of some libertine returning from his midnight carousals. The night is far spent-the third watch has fled into eternity-the morning watch begins to draw toward a close-sleep has at length settled upon the restless frame of the fevered votary of pleasure; but her mind is mingling in the giddy dance. The whole city is wrapped in peace, "and worldly fancy feeds on golden dreams." Time passes on-the first red rays of light begin to streak the eastern horizon-Lot hath fled from the city-the morn is ushering in, in tranquility-the air is calm and delightful-when hark! what sound was that which broke the morning stillness? it is the noise of the coursers of Jehovah's wrath. See you the lightning's red glare as it leaps and flashes over the city? Men start from their couch to dream no more. The arm of the Almighty in indignation hath gotten hold || upon them. The heavens rain fire and brimstone upon the devoted cities. Where now are the revelers-the mocking sons-in-law? The fiery billows engulf in one universal destruction all the cities of the plain-and the turbid waves of the Dead Sea are the only relics of their fate! "THERE are three modes of bearing the ills of life; by indifference, which is the most common; by philosophy, which is the most ostentatious; and by religion,|| which is the most effectual. It has been acutely said, that philosophy readily triumphs over past or future evils, but that present evils triumph over philosophy.' Philosophy is a true goddess, whose head indeed is in heaven, but whose feet are upon earth; she attempts more than she accomplishes, and promises more than she performs; she can teach us to hear of the calamities of others with magnanimity; but it is religion only that can teach us to bear our own with resignation. "The true motives of our actions, like the real pipes of an organ, are usually concealed. But the gilded and the hollow pretext is pompously placed in the front for show. "Bigotry murders religion, to frighten fools with her ghost." Original. DIVINE BENEVOLENCE. BY REV. THOMAS 0. SUMMERS. "God is love," John iv, 8, 16. 203 In no other part of the sacred Scripture is the Divine Being thus designated. The Bible in many places tells us that the Lord is loving unto every man, and that he is good and doeth good; but in no place save the epistle of St. John is it said that GOD IS LOVE. In other places concrete terms are employed, but here the terms are abstract. It is true, abstract terms are used by the Lord Jesus Christ-thus he says, "I am the way, the truth, and the life;" and St. Paul says, "Christ is made of God unto us wisdom, and righteousness, and sanctification, and redemption." But these terms have referred to his mediatorial characterthey are emphatic words, designative of the offices which he sustains. St. John also says in this same epistle, "God is light;" but here the language is evidently figurative; and as he adds, "in him is no darkness at all," he plainly writes in opposition to the oriental philosophy, which the Gnostics were endeavoring to incorporate with the doctrines of Christianity. They held that the Creator of the world, whom the Christians worshiped as the Supreme God, "was either a spirit of darkness, or if he was a spirit of light, that he was not free from darkness." Light they considered the source of good, and darkness the source of evil. The epistle, therefore, alluding to the technicalities, and opposing their errors, says, "God is light, and in him is no darkness at all." The language, you perceive, is not merely descriptive of the intelligential character of the Divine Being, but, as Michalis says, "St. John uses the term 'light' as equivalent to holiness." It is figuratively descriptive of his absolute moral perfection, and conveys the same idea as the plain and beautiful language before us-GOD IS LOVE. Now these abstract terms are used by St. John to convey to our minds the most elevated ideas of the moral excellence of the great Supreme. By them we are taught that love is not a mere attribute of Jehovah, but the very essence of his moral nature. It is the fountain of all his relative perfections. It is, if I may so speak, the substance in which all his moral attributes inhere; and all these attributes are but the modifications of this love. His goodness or kindness is a tender and endearing modification thereof. Whether this attribute be exhibited in the unceasing efforts which God puts forth to advance our spiritual interests, or in the multifarious blessings of a temporal character which he bestows upon us-whether it be employed to bring sinners to repentance, to administer peace to the troubled conscience, or to deliver the godly out of temptation— howsoever, or for whatsoever purpose it may be exerted, it is but a modus exhibendi—an illustration of that love which is the essence of God's moral nature. His justice is a bright and awful modification thereof. Not only are the various expressions or develop 204 DIVINE BENEVOLENCE. ments of this attribute not incongruous with the benev- of the righteous to run parallel with their existence. olence of the Divine nature, but they are positively For the miseries of those wretches who shall be "set indebted to this benevolence for their existence. Do forth for an example, suffering the vengeance of eternot misunderstand me. I would not confound the Di- nal fire," will constitute a motive scarcely less powerful vine attributes any more than I would "set them at jar." to insure the obedience of the inhabitants of heaven Although justice be an attribute distinct from kindness, than the ineffable pleasures which they shall be permityet they both mutually and equally inhere in the essen- ted to enjoy. Whereas, if there were no hell for the tial nature of God, which is love. The Divine benev-wicked, and they were permitted to enter heaven proolence or love, is as really though not as ostensibly miscuously with the righteous, the latter would be cordisplayed in the chastisements which are administered to the people of God, and the fiery vengeance which is poured upon his enemies, as it is in the undisguised and positive blessings which are lavished upon saints on earth or seraphs in heaven. Yes, paradoxical as it may appear to some, those very expressions of the justice of God which are apparently so severe in their aspect, are the natural and necessary results of that love which constitutes the moral nature of God. rupted by the association, as there would be a lack of motive to secure their indefectibility. We do not say that, under all circumstances, this kind of motive would be necessary to secure the indefectibility of the inhabitants of heaven; for were there no incorrigible transgressors in the universe, a patient continuance in welldoing, on the part of the righteous, during a term of probation, would superinduce such an inclination of the mind to piety and virtue as, in connection with the exquisite rewards thereof, would insure the impeccabil nity. But since there are willful and incorrigible transgressors in the universe, for the reasons already assigned, they must be driven away into everlasting punishment, or else the righteous themselves would not be certain of life eternal. If what we have said on this subject be correct, it follows that the pit of perdition is the prison-house of the universe-a place designed by God for the confinement of "all that offend, and them which do iniquity;" so that they may not corrupt and injure the good. It is also "a furnace of fire," in which the wicked endure positive and exquisite punishment, so that "the smoke of their torment ascendeth up for ever and ever," as an "example" to the universe of intelligent and holy beings to deter them from sin. What work so proper to interest infinite benevolence as the promotion of the general interests of the uni-ity of the righteous, whether men or angels, to all eterverse-the securing the greatest possible good to all the free, moral agents who are the subjects of the Divine government? Surely this is its proper work. Now it is not difficult to prove that this cannot be accomplished without the exercise of that moral attribute of the Divine character-the justice of God-an attribute which, in its exercise, awards eternal life to them who persevere in well doing, and "indignation and wrath, tribulation and anguish to every soul of man that doeth evil." As the righteous Governor of the universe, it is the province of God to legislate for his subjects. The laws which he enacts must be guarded by sanctions to insure obedience. For a breach of those laws will not only necessarily, or by virtue of the act itself, subject the offender to misery, not only will it invade the rights of Deity, but also be a bane to society at large. If free agents were permitted to do as seemed good in their own eyes, without any fear of retribution in case of transgression, we can very readily conceive how the contagion of bad example would spread through the various ranks of society, destroying with the virtue the happiness thereof, as well as nullifying the government of God. Now to preserve the universe from such disasters as these, the benevolence of God's nature, exerting itself by the attribute of jus-ness of God; but they are not the proper subjects tice, prompted him so to frame the sanctions of his law that the greatest possible good, eternal life, shall be the reward of obedience, and the greatest possible evil, eternal death, shall be the wages of sin. If these sanctions do not constitute considerations sufficiently powerful to secure the obedience and consequent happiness of free moral agents, it is difficult to conceive how that can be effected. And although there are many of God's moral subjects who willfully "cross his love and die," yet there are others-I doubt not a great majority, angels and men-who, by the force of these motives, are preserved in a state of holiness and happiness; and the application of the penalty of the law in the case of those who transgress, will be an effectual means of causing the rectitude and felicity Now, because these condemned wretches are not, when doomed to this state of punishment, the subjects of the Divine benevolence, as exerted by the attribute of goodness, therefore some conclude that the Divine benevolence is incompatible with their punishment. But this is a gross mistake; and it is the result of a partial or prejudiced view of the subject. We grant that so far as the damned themselves are concerned, there is no expression of the goodness or loving kind thereof-they have forfeited all claim or title thereto. But there are other beings in the universe who are its proper subjects-who have not forfeited their claim, whether primitive or restored-a claim which God most graciously admits. Now if, as we have already proved, the rewards of Divine benevolence cannot be secured to the righteous without the exemplary punishment of the wicked, that punishment is not only not incompatible with, but is absolutely the necessary result of benevolence. I hold this argument to be incontrovertible, and consequently subversive of the opinion, that because "God is love," therefore he cannot inflict eternal punishment on incorrigible transgressors. This representation of the Supreme Being is perfectly enchanting and inspi EARLY CHRISTIANITY. 205 ring to the Christian; but it exhibits nothing but terror The proconsul then informed him that hereafter the and despair to the incorrigible transgressor. It bars the assembling of the Christians in any place, and the fredoor of hope against the man that knows not God, and quenting of their burial-grounds, where the ardor of obeys not the Gospel of our Lord Jesus Christ, as their faith was wont to be increased, was forbidden effectually as the awful threatening which declares that || under pain of death, and dismissed him from his preshe "shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power, when he shall come to be glorified in his saints, and to be admired in all them that believe." Galveston, Texas, May 6, 1841. EARLY CHRISTIANITY. ence. It was, as yet, only intended to separate the bishops from their people; but this band, supported by the influence of the Spirit, could not be scattered by any earthly power; and soon we find that not only the bishops and clergy, but even women and children, after being beaten with stripes, were condemned to imprisonment and to labor in the mines-detected, probably, at their meetings or at their burial-grounds. The bishop Cyprian, meanwhile, at his place of A leaf from the annals of early Christianity. Translated from exile, (Curubis,) was constant in his attentions to the the German by T. G. M. spiritual and temporal wants of his people, and displaying his sympathy for their sufferings by words and actions of love. He sent to them for their temporal relief and support, large sums of money from the treasury of the Church, and from his private income; and THE Emperor Valerian was, in the commencement of his reign, very favorable to the Christians; but from the year of our Lord 254, he changed his manner, and began to persecute them. The persecution was, how-wrote to them: ever, not at first a bloody one, but only aimed at depriving the congregations of their pastors, and more especially of their bishops. The pagan rulers rejoiced in the expectation of being easily able to subdue the Christians, when they had removed the bishops out of the way, and in this way accomplishing their design without bloodshed. The proconsul Paternus commanded the bishop Cyprian to appear at his tribunal, and said to him, "The emperors Valerian and Pallienus have issued a decree to me, wherein it is commanded, that such of you as have not heretofore observed the ceremonies of the Roman religion, should now embrace them. I ask, therefore, are you a Christian? What answer do you make?" Cyprian. "I am a Christian and a bishop. I know no God but the one who created the heavens, the earth, and all that in them is. This God we Christians serve, and to him we pray day and night for ourselves, for all men, and even for the prosperity of the emperor himself." "In the mines, your bodies will not be refreshed by beds and cushions; but you will be sustained by the consolation and joy of faith in Christ. Your limbs, wearied by labor, lie upon the ground; but it is no affliction to be there with Christ. When the outer ||man is contaminated with the filth of the world, the inner man will be all the more purified by the Holy Ghost. You have there little bread; but you live not upon bread alone; but also upon the word of God. You are not sheltered from the cold; but he that is clothed with Christ has clothing and ornament in abundance. In that place, too, your faith can suffer no diminution, even if you are deprived of all opportunity of partaking the supper of our Lord. Even if you cannot there celebrate this most precious supper, you may still make to Christ a most acceptable sacrifice; for the Scriptures declare that a bruised and contrite heart is a most grateful offering unto God. Bring, then, even yourselves as a pure and holy offering." "Your example," thus he wrote to the pastors, "is followed by many people who have professed the faith Proconsul. "Will you adhere to these sentiments?" and been crowned with you-those who are bound to Cyprian. "A good resolution, founded on the knowl-you by the strongest love, and whom (though some of edge of God, cannot be changed." The proconsul then informed him, that, by the imperial edict, he must go into exile; and after explaining to him that the decree included not only the bishops but the elders, demanded of him the names of the elders who resided in the city. Cyprian. "Your laws justly denounce the trade of informers, and I shall, therefore, give information concerning no one; but you can find them in the parishes which they superintend." Proconsul. “I tell you, then, that I shall commence to-day a thorough search throughout the province." Cyprian. "Our rules forbid self-accusation, and your ordinances also discourage it; but if you search you will probably find them." them were youth and little girls) neither prisons nor mines could separate from their pastors. What a power of a victorious conscience! what a triumph in your hearts to walk in the mines with imprisoned bodies, and yet with hearts that feel their authority, to know that Christ is with you, and is rejoicing in the sufferings of his servants, who enter, according to his way and example, into the kingdom of eternity." "Or all the passions, jealousy is that which exacts the hardest service, and pays the bitterest wages. Its service is to watch the success of our enemy; its wages-to be sure of it." 206 Original. A RELIC. A RELIC. DEAR BROTHER HAMLINE,-About a year ago, being in Alexandria, D. C., I called to see my excellent friend, father Robbins, well known, especially to the preachers of the Baltimore conference, for his attachment to Methodism. I believe the venerable old gentleman loves every thing that legitimately bears its honored name. As a relic of former days, he has preserved with religious care an original letter of Rev. John Wesley's, which I believe has not been published to the present time. It is in Mr. W.'s own hand; and being on one page, father R. has put it in a frame, and hung it up And who does not say that it deserves this distinction? I was permitted to take a copy, which I did, stating at the time that I should expect to see it published by the proprietor, or in failure thereof, should send it for publication myself. In fulfilling my promise, (as I have not seen it published,) I send you an exact copy. The lady to whom it was written is not known. Its genuineness, however, cannot be disputed-the autography is evidently Mr. Wesley's, according to fac similes preserved by Dr. Clarke and others. as a mantle ornament. the word "Profile," painted on a board nailed on a tree. You cast your eye in the direction pointed out, and on a high peak of bare rock is presented a complete profile of the human face. The old man has somewhat the appearance of a Revolutionary worthy, his threecornered hat a little disproportioned by the assaults of the enemy. So exact is the resemblance to the human face, that one is inclined to think it the work of art; but as you proceed along the road winding round the hill, instead of a front view of the old man's countenance your eye rests only on cragged rocks, and you find the profile is formed of many projecting crags, so arranged as to present the appearance of one solid rock. Kittredge, the temperance agent, pronounced the old gentleman a cold water man, from the emblem at his feet. This was a pond of pure water, the source of one of the head branches of the Merrimac river. LOUISA E. A. MR. HAMLINE,-On the night of the 24th April, my parent was seized with an apoplectic fit, (the third attack,) and for nearly three weeks her life was in imminent danger. By the blessing of God upon our efforts, she is restored to her family and friends. Her recovery, under circumstances so unfavorable, that scarce one ray of hope gladdened the hearts of the loving and the loved that watched around her couch of suffering, demands a tribute of gratitude to Him who has heard our prayers. Will you allow the following London, Feb. 22, 1777. My Dear Sister, It is devoutly to be wished for that we may rejoice evermore; and it is certain the inward kingdom of God implies not only righteousness and peace, but joy in the Holy Ghost. You have therefore reason to ask for and expect the whole Gos-memento of grateful feeling a place in your "Reposipel blessing. Yet it cannot be denied, that many times tory," where, perchance, some one, whose heart is glowing with gratitude for similar mercies, may gather joy is withheld even from them that walk uprightly. it with kindly sympathy? Lowly we'd bend on adoration's knee; With grateful feeling we would humbly own A mother's precious life restor❜d by thee! We'd own the wisdom of thy every deed— The great point of all is, an heart and a life entirely I am, my dear sister, your affectionate brother, J. WESLEY. Original. OLD MAN OF THE MOUNTAINS. FROM OBSERVATION. THIS is the name given to a great natural curiosity in the northern part of New Hampshire. Leaving Franconia, you find yourself in the midst of the most beautiful and romantic scenery imaginable. Mount Lafayette and adjacent mountains present a grand and imposing appearance, which have oft been a subject for the pencil. As you pass on for a few miles over a tolerably good carriage road, your attention is arrested by Admit thy right to use the chast'ning rodHumbly acknowledge that we ever need The kind correctives of our guardian God. And we'd proclaim, in tones joyous and clear, (Thou who dost guard the portals of the grave!) "Thine ear's not deafen'd, that it cannot hear "— "Thine arm's not shorten'd, that it cannot save!" No! for "thine ear" was open to the prayer Borne on the noon-tide, morn, and evening breeze, That plead with thee a mother's life to spare To raise a wife-a friend from fell disease! No! for "thine own right arm" was bar'd in power, To drive dread Azrael to his dark domain; Thy blessed hand uprear'd life's drooping flower, And rais'd the lov'd one from the couch of pain. And now, great Father, from thy viewless throne, Where angels vail their sight with radiant plume, Our humble song of joyous praises own, And all our hearts with gratitude illume! |