Ghost." I religiously devote myself to thy service. I renounce the glories and vanities of the world, and choose thee as my supreme felicity and everlasting portion. I now consecrate to thee all that I am, and all that I have; the faculties of my mind and my worldly possessions, to be disposed of as thou, in thy infinite wisdom, shall judge most subservient to thy glory. To thee I leave the management of all events and say without reserve, "not my will, but thine be done." I rejoice in thy government. Use me, I beseech thee, as an instrument of thy service. Number me among thy peculiar people, May I be washed in the blood of thy dear Son. Transform me more and more into his image. Divine Redeemer, wilt thou condescend to clothe me with thy righteousness. Impart to me all needful influences of thy spirit. May my life be spent under the light of thy gracious countenance. When the solemn hour of death comes, may I remember this covenant, and dear Lord, do thou remember it too. Clasp me in thine arms, put strength in my departing spirit, and receive it to the abodes of them that sleep in Jesus, to wait the accomplishment of thy great promise to thy people, even that of a glorious resurrection and of eternal. happiness in thy presence. Now, holy Father, put thy fear in my heart, that I may never depart from thee. O keep me unspotted from the world through Jesus Christ the great Redeemer, and the sanotification of thy spirit, to whom with thyself, be glory, honor, and praise ascribed forever and ever. AMEN. HANNAH BREWSTER.

In the autumn of 1807, she deemed it her duty to unite with the visible church of Christ and confess him openly before men. She was accordingly examined, and the church being satisfied with regard to her acquaintance with experimental religion and the doctrines of the gospel, cordially received her. She became a zealous and active member of the church, and gave satisfactory evidence that a regard for the welfare of Zion was engraven upon her heart. Some months after she made a profession of religion, she writes thus.

Oh I have reason to lament that I have yet in me an evil heart of unbelief, prone to wander from the God I love, and must acknowledge that I have wandered, since I covenanted with the Lord Jehovah. I have not at all times let my light so shine before men, that they might take knowledge of me, that I have been with Jesus. But I hope since the renewal of the same, to be enabled to live more to his glory. O thou, by whose power alone I shall be able to stand, put thy fear in my heart. O let me never live to dishonor thee, or draw the impious breath that would deny thee. I entreat thee to

enable me to keep this covenant till death, then receive thou my spirit to an heavenly mansion, through the atonement and intercession of the great Redeemer. And if any surviving friends should read this when I am no more, wilt thou graciously assist and dispose them to make the engagement their

An Historical View of the First Planters of New-England.

No. IV.

(Continued from Page 181.)

HAVING seen that the first settlement of New-England was an effect of religious persecution; having given a brief sketch of its progress in England, from the period of the reformation, to the migration of our forefathers from their native country; we will here make a little pause in our narration, and devote the present short number to a consideration of the general nature of religious persecution.

The true ground of persecution on account of religion is the enmity of the human heart to the righteousness of God. All true religion flows from God and partakes of his character. The true character of the human heart, in view of the holiness and purity of the Most High, is attested by an authority which could not err. Now have they both seen and hated both me and my Father. This being the case, persecution, which flows from enmity to righteousness, is congenial to the nature of the human heart. The image of the moral character of God is impressed upon his people. For, if any man have not the spirit of Christ he is none of his. This spirit of holiness, wherever it exists, whether in a greater or less degree, is the object of the dislike and hatred of the human heart. The operation of this principle in the course of persecution, seems to be after this manner. There is something in righteousness, so just, so reasonable, so excellent, so imposing, that the intellect, the conscience of all reasonable beings, always testify in its favor. When, therefore, the transgressor looks upon the friend of truth, he views him as possessing a valuable quality which he does not possess himself, and for not possessing it, he feels himself not only a loser but criminally guilty. Thus a spirit of selfishness and

envy adds an acumen to his hatred of righteousness, and engages all the rage of the heart against the friends and servants of God.The characters of the righteous are a constant and severe reproof to the wicked. The integrity, the purity, and the benevolence of the friends of truth, administer to the wicked a reproof, more impressive and severe, than the powers of language ever can give. This silent testimony for righteousness, this overwhelming censure of vice, is, many times, too heavy for the wicked to bear. In such cases, the internal rage of the soul bursts forth into a flame of persecution. The citizen of Athens gave his vote for the banishment of Aristides, because he could not endure to hear him called The Just. If the light which glowed around the best man in the city were extinguished, his own vices would not appear in so deep a shade.

The earliest instance of persecution on record issued in the death of the second person that was born, by the hand of the first. An infallible commentator upon this transaction has clearly elucidated its nature. And wherefore slew he him? Because his own works were evil, and his brother's righteous. The pure character of the first martyr was the principal cause which inflamed the rage of his unrighteous brother. If thou dost well shalt thou not be accepted? This, he would not do. And to conceal the odium of his wickedness, he resolved to extinguish the pure flame that ascended from the alter of Abel's faith. As this was the first instance of persecution for righteousness' sake, so was it the pattern, and the true characteristic of all which have since taken place.

From the preceding remarks, it may be observed, that a spirit of persecution is a spirit of atheism. A fixed disapprobation of the moral character of Jehovah, a confirmed dislike of his holiness, is a real denial of God. His holiness is essential to his character; to disclaim the holiness of God, therefore, is atheism.

The character of God is discernible from his works and from bis communications which he has made of himself, which are accessible by all men. This position is established by the testimony of inspiration. Of those who hold the truth in unrightcousness, the apostle observes, Rom. i. 19, 20. Because that which may be known of God. is manifest in them, for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse. If the character

of God be exhibited in his works of creation, in the things that are made, so clearly as that men are without excuse for not

glorifying him, and for being unthankful; it is evident, that the existence and essential attributes of the Most High are clearly discernible from his works. The evangelist John testiles concerning Christ, That was the true light, which lighteth every man that cometh into the world. It appears, therefore, that all men have before them, the evidence of the essential character of God, contained in his works, and that all men are enlightened, in some degree, by the light of Christ. This being the case, all the heathen, who deny the true God, who forsake Jehovah for the worship of false gods, are, virtually and practically, atheists. It has not been customary to affix this appellation upon the devotees of Bel, Astarte, Osiris, Saturn, and Woden, as they did not deny the existence of invisible beings, whom they denominated gods. Yet, God has manifested himself to men, as we have seen, and he requires the sole acknowledgement of his creatures. The gods of the heathen are no gods, and the whole system of their mythology is a tacit confession that their gods are vanity.— The characters which they give them, the attributes which they ascribe to their divinities, show that they despise them, as undeserving of fear or love. As, therefore, there is no God but the Lord, as be requires an undivided homage or none at all, and as he has given sufficient evidence of his existence, those who do not truly acknowledge him, are verily, without God (in the original, atheists) in the world.

From this practical atheism, this atheism of the heart, proceeds all persecution of true religion. As all true religion comes from God, and partakes of his character, the heart which is opposed to him, will hate his religion, whereever it may appear. Holiness is the same in its nature, whether it exist in God or in creatures. The view of it in either excites the hatred and enmity of an unholy heart.Thus the hearts of men are naturally prepared for the services of persecution, in afflicting and destroying the friends of holiness and truth.

Various are the means, which, through the good Providence of God, have prevented the malice of persecution from raging incessantly, against the cause of truth, in every period of time. It has ever been most evident, that revealed religion has been better calculated to secure the tranquility and promote the prosperity of civil society, than any system of policy or morals ever devised by human wisdom. All wise legislators, therefore, no less than the philanthropist and the moralist, have found it necessary to make it the basis. if not the leading feature of their respective systems. In the course of these numbers, we expect to show that the civil

institutions communicated by God to Moses, have been the foundation of all the distinguished systems of legislation, in ancient and modern times. Thus the incorporation of human institutions, to a certain degree, with divine truth, has operated as a protection of the friends of the righteousness of God. Another means, which has operated to restrain the unlimited rage of persecution, is the moral symmetry, the originality, and the unequalled excellency of the truths and the composition of the Holy scriptures, which have ever commended themselves to all persons of discernment and taste in an irresistible manner. And though the heart may feel a painful repugnance to many of their doctrines, the conscience acknowledges their correctness, and the intellect cannot withhold the highest approbation-But that which has been, perhaps, the most powerful cause of restraining the rage of persecution, is the great imperfection and defi eieneies of the people of God in their duty. The frequent failings, and the habitual unfaithfulness of the visible friends of Christ, are a constant relief to the consciences of the wicked. It is not principle but practice, that effectually harrows the feelings of a corrupt heart. Notwithstanding the novelty and the purity of the doctrines of Christ, it is most likely his enemies would never have put him to death, had it not been for the holiness of his life. His humble demeanor, his faithful obedience, his unostentatious benevolence, his stedfast testimony for God, were a satire and a reproof upon their principles and conduct, which they could not endure. That holiness of conduct, which continually reminded them that they deserved the wrath of God, was too much to be borne; his blood alone could remove the reproof and satiate their rage. The same is true of the long list of the faithful martyrs of truth. The corrupt court of Darius could not endure the presence of Daniel: because they could find no occasion against him except it were concerning the law of his God. He must therefore be destroyed. Stephen loved, taught, and practised the truths of Christ. Therefore, was he put to death. Marcus Aurelius hated the Christians because their lives were more immaculate than any of the moralists of Rome, and because they would die with more composure, submission, and hope, than he could witness in his illustrious patriots or most devoted sycophants. In times of persecution, the Christian character is always the most brilliant. In times of quietness, the friends of Christ relax in their fidelity, and grow negligent in duty, and their enemies rest at ease. If, in their characters, they cease to

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