believe that the Lord God is in the midst of us for good. During the past year there have been some very special revivals. Many of our Churches have been greatly refreshed. Seasons of peculiar sweetness have been enjoy centious practice, of gross intem- I perance and disregard of the Lord's day. In many parts of our widely extended and extending Church, the want of ministers is still most painfully felt, and even those who can support them, cannot obtain them. The evils to which we al-ed by some Churches, who are not lude, and which are most conspic- included in the list of those who uous, do not exist in the same de- have been distinguished as the gree in all parts of the Church.-highly favoured of the Lord,' and Some of the Presbyteries complain whose blessings have been so peof the want of ministers and mis- culiar as to become subjects of sionaries, a want of zeal and de- general interest to the Church. votedness, in some instances, in ministers and professors, great coldness and worldliness. From almost every direction, we learn that the Lord's day is most shamefully profaned, and that even professors sanction this destructive and most offensive sin by the looseness of their own example, or their open conformity to the world, in some of its most popular modes by which its sanctity is invaded. Even ministers, in some instances, have been known to travel in public conveyances on this "day of rest" The assembly have learned this fact with pain; and while they deplore, they wholly disapprove it. Most of our Presbyteries are paying attention to the education of youth for the ministry. Many pious young men are in train, in various stages of their education. Notwithstanding the Church is every year rousing to greater exertions, much more must be done before her duty is accomplished or her wants supplied. The Theological Seminary at Auburn is rising into importance. It is enjoying the patronage of the Church, and will soon be endowed, and extend its blessings throughout the interesting country in which it is located. Let us be up and doing. If we study diligently the holy oracles, which are our only infallible guide; if we rely upon the direction of the Spirit; if we possess a holy desire to bless the world and exalt God; then our liberty will not sink into licentiousness-our zeal will not destroy-the spirit of enquiry will not become a spirit of speculation and philosophy, false In many parts of our country the odious and destructive sin of intemperance is, we fear, increasing to an alarming degree; producing blasting and destruction to individuals, families, and Churches. The assembly, while they record this fact with shame and sorrow and real alarm, will not cease to publish it until those who professly so called. But truth shall trito love the Lord Jesus shall awake umph-charity shall fill every boto the dangers of our country and som and bless every object-and the Church. We will warn our the Lord alone shall be exalted. beloved people until they shall all rouse to duty and self-denial, to watchfulness and prayer. We turn now to present some things in the present state of the Church, which are more delightful, and which encourage us to REVIVALS. We believe it is not premature to state, that the Congregations of Rev. Mr. Gillett in Hallowell, and Rev. Mr. Thurston in Winthrop, are visited with effusions of the Spirit; and that the attention continues in the Baptist Societies, where it first commenced, in the same towns. We mention this encouraging fact, to excite the thanksgivings of the churches in our connexion, and as an evidence that our Zion in this State is not entirely forsaken. Ch. Mir. SANDWICH ISLANDS. CHEROKEES. At Carmel, forty-four natives, two white women and a coloured woman, have recently been baptized on a profession of their faith in Christ. At other places, not far distant from Carmel, there is a prevalent desire of receiving religious instruction. About forty miles north-west of Carmel, at a new station, called Hightower, there has been much religious en Towards the close of April, sixteen individuals made a profession of their faith; one of whom was the chief man of the district. By letters received from the Missionaries in Jan. 1824, it ap-quiry, within a few months past. pears that they have so far acquired the native language, as to be able to preach in it. Their situation is becoming more pleasant, and their prospects more bright."The peaceful Sabbaths of NewEngland are not unlike those we Mr. Kingsbury, in a letter daenjoy. Almost every chief of dis- fted June 16, gives an account of tinction, throughout the islands, is a regular attendant at Church. Intoxication is forbidden." CHOCTAWS. considerable attention to religion at Mayhew, and the vicinity.Several have joined the Church. To Correspondents.-S-will perceive, that his Sermon is superceded, for the present, by another on the same text, previously received and prepared for Press. The Lines of Poetry in our last, were communicated as Original, through the mistake of the Transcriber.-Dia-philos, is received, and under consideration. -Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment: And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets. Having endeavoured, in the preceding discourse from these words, to illustrate and inculcate the first great commandment in the law, I now proceed to the consideration of the second, viz. "Thou shalt love thy neighbour as thyself." This is like unto the other; as it is clothed with the same authority, and, therefore, equally binding upon men, is equally reasonable and good, and requires the same kind of love, though not the same degree, being directed towards objects of inferior excellence and worth. The concluding words of the text, "On these two commandments hang all the law and the prophets," imply, that the exercise of true love, comprehends all our duty to our neighbour, as it does all our duty to God. In order to set this second commandment of the law in a true light, it seems necessary to explain the object, nature, reason and comprehension of the love, which it enjoins. Accordingly, I propose to enquire, I. Who is to be considered as one's neighbour ? II. What is it for one to love his neighbour as himself? III. Why ought every one thus to love his neighbour? and IV. How does such love comprehend one's whole duty to his neighbour? I am to enquire, I. Who is to be considered as one's neighbour? This was the very question, which the Lawyer, to whom the words of the text were originally addressed, asked our Saviour; as appears in the parallel passage in Luke x. 29. "But he, willing to justify himself, said unto Jesus, And who is my neighbour?" In his reply, our Lord spake the parable of the good Samaritan, who bound up the wounds and took care of the Jew, that fell among thieves. The design of this parable evidently was, to shew the Lawyer, that even the Samaritans, whom the Jews hated and despised, were to be considered as their neighbours; and if they, then all their fellowcreatures. It is quite a mistake, to imagine, that those only, who live near us, are our neighbours.-These, indeed, are, in a special sense, neighbours, as they are bet ter known to us, and more inti mately connected with us, and consequently, may be the more im- | the second commandment in the I am to enquire, II. What is it for one to love his neighbour as himself? It is not to be supposed, that of every other being to be subordinated to theirs. They had rather the happiness of God and of all their fellow-creatures should be given up, than to relinquish their own. But, such supreme self-love is idolatry and enmity against God. Men ought to love them tial affection: and thus the Divine law requires them to love their neighbours. In answer, then, to the question before us, it may be observed, 1. That, for one to love his neighbour as himself, is to love him disinterestedly. It is truly to value the interest of one's neighbour, on its own account, or because it is valuable in itself, aside from every private, selfish consideration. Indeed, for one to desire and seek the happiness of his neighbour, because it may be conducive to his own, is not to love his neighbour at all, but himself only. No one can really love any being besides himself, with any other than a disinterested affection. It may be observed again, 2. That, for one to love his neighbour as himself, is to love him impartially. Indeed, this is implied, in loving one's neighbour disinterestedly. He who loves his neighbour, not for his own sake, but for his neighbour's sake, will love him in proportion to his apparent excellence and worth, in the scale of being. He can feel no motive to underrate his character, or undervalue his happiness. Disinterested benevolence is always impartial. He, who loves his neighbour as himself, endeavours justly to estimate his character and capacity for happiness, and values and desires his interest, as much as he views it to be worth.The way is now prepared to enquire, III. Why ought every one thus to love his neighbour as himself? The answer to this enquiry is easy, and may be comprised in two brief observations: 1. Every one ought to love his neighbour with the same kind of affection with which he ought to love himself, that is, a truly disinterested love; because his neighbour is a creature of the same kind as himself, possessing similar faculties of body and soul, capable of enjoying the same kind of happiness through ceaseless ages, and having therefore, the same kind of interest, both temporal and eternal. As mankind are all creatures of God, of the same common nature, no one can give any reason, but a selfish and sinful one, why he should not love his neighbour, his fellow-creature, with the same kind of love with which he loves himself. He who loves himself as he ought, while he has a peculiar complacency in those who are good, will feel real benevolence towards those who are evil. He will set a real value upon the interest even of the worst of men, and truly desire their happiness, in itself considered. As the common Parent of mankind has fashioned them alike; so it is but reasonable, that He should require them to exercise towards one another, brotherly kindness and charity; and instead of looking every one on his own. things, to look, with the same pure benevolence, on the things of oth ers. There is precisely the same reason why one should love his neighbour, as why he should love himself; and as good, if not as weighty a reason, why he should love both, as why he should love God. The second commandment is like the first, requiring us to exercise the same kind of love towards our neighbours and ourselves, which the first requires us to exercise towards God. No one can love God as he ought, without loving his neighbour as he ought. Hence the apostle John writes, "If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother, whom he hath seen, how can he love God whom he hath not seen?" 2. Every one ought to love his neighbour impartially; because his neighbour's interest, if his capacity for happiness be equal, is worth as much as his own. Why not? What reason can any one give, why another's interest is not as valuable as his own, except this, 'It is his, and not mine?' But who has the face to give this selfish reason? If, however, one may give it, why may not another? If I may value my interest more than my neighbour's, because it s mine; |