10 The Father spoke-the sun, eclips'd, appear'd ;
Night's empire fell, in part, but chiefly rear'd:
The Seraphs dropp'd their wings, and silent by,
Lay, the shrill harp that us'd to sound so high.
11 Two kings were crown'd, if subjects monarchs make,
And both their sep❜rate jurisdictions take;
Christ hath, in part, his Father's works restor❜d,
And o'er them reigns, Deliv'rer, King and Lord.
12 Satan, quite different from his fear before,
But as he wish'd, is troubled now no more;
He fear'd destruction-but he lives and reigns
O'er more than Christ, and will while God remains.

2. ARMINIANISM.

1 POWER divine, awake! and from the earth,
Let doubtful millions usher into birth;
With keen, immortal powers, suited to dwell
In heaven above, or in eternal hell.

2 Suspend events, all thought beyond, so vast,
On man's volition, while his hour shall last;
Permit a tempter, cruel, strong, who may,
Who surely will, delude their souls astray.
When wrapt in dark and deathly veils of sin,
Entail'd propensities, and weak within,
Provide a Savior-rather, offer send
Of life eternal, and assistance lend.
4 From many ages all their hope conceal,
To num'rous others, gospel truth reveal:
At sixty years let some repent of sin,
Others destroy the day they first begin.
5 When bound in hell, incline none to restore,
Whether for million sins, or three or four:

But fix their fate, and make them strong to bear
My wrath divine, in remed'less despair.

6 As many years let floods of torment rise,

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As twinkling stars that speck the gloomy skies
Or dust of earth, or particles of light;

The distant end still fleeting far from sight.

7 As many more increase the fire of hell,
As all of these, when multiplied can tell;
When numbers faint, and fancy fails to run,
THEN let eternal woe be BUT BEGUN.

8 In view of these, place all the happy race,
Who by a work or two, had shunn'd the place :
But let no bowels yearn-no falling tear

From Christ, though once he bled, nor saint, appear. 9 To make the mother, while her child shall cry In useless wailings but for leave to die,

Adore my justice, banish from her far
Nat'ral affection, and all tender care,

Though such, brute-beasts, in scripture language are.
10 The Father spoke-the Son obedient went,
Offer'd his grace, but men would not repent;
A few adher'd, and wish'd to share the crown,
But most to Satan's seat were sentenc'd down.
11 The angels rose, but could not fairly scan,
Whether to sing to God, to Christ, or man;
The lyre was useless, and lay silent by,
While constant jarrings sound, 'tis You, or I.

3. UNIVERSALISM.

1 AWAKE, Eternal Love! and from the earth
Let hopeful millions usher into birth;
Thine image give, and fit them all to raise
Unbounded pæans to their Maker's praise.
2 To make my glory more conspicuous shine,
And man more happy in my praise divine,
A plan devise, which will my grace reveal,
In saving souls from misery, death and hell.
3 The bitter cup in man's volition place,
The sure insolvency of all his race;
Thus all to vanity subject, but still
Preserve in hope-this is my holy will.
4 When all are lost, and in their nature dead,
By union with her first, and fed'ral head;
Reveal thyself, that to their nature join❜d,
Eternal life may flow to all mankind.

5 Let, by degrees, the day and night divide,

To teach the world their darkness, shame, and pride,
Their prodigal Free-will-and what would be,
If left to self, their final destiny.

6 But yet be near, my Son, when foes invade,
Lest some one spirit fail which I have made :
Correct, and punish men for good, but stay
Thy rod-the precious soul might waste away.
7 Behold, my Son, all power to thee is given,
With all that I possess in earth or heaven;
Thou art my Heir-go, do my blessed will,
And what my law requires in man, fulfil.
8 Go, take the bitter cup—man's freedom free,
Be, for my wandering sheep, the way to me.
Gird on my might—my sword of truth employ :
Destroyers of the lower world destroy.

9 To thee I give the charge of all that man has made,
Restore all that have wander'd from their Head.
Let not the wheels of nature cease to roll,
Till in thee centre every living soul.

10 The FATHER spoke-the Sun refulgent bright,
Shone through thick vapors of eternal night;
Struck her dark portals open to the day,
And endless burnings swept the chaff away.
11 All that was, Satan finish'd-ALL IS NEW,
And second Eden kindles into view-

A world is free; a Conqueror now they own,
And shouting, crown him on a golden throne.
12 No tongue is silent-every creature sings;
Through vast immensity the echo rings :
The KING of GLORY! all respond as one;
The KING of GLORY! rolls the triumph on :
"Tis done in God-and must in man be done.

These three ideas are supposed to be the real definition of the three systems, though not what each individual of the orders may be apprised of.

No. 2.

WOODSTOCK, AUGUST, 1827.

Vol. VIII.

SERMON, NO. XXXVI.

[The substance of a discourse, delivered April 15, 1827, in the first Universalist Meeting-House in Portsmouth, N. H. by Bro. Edward Turner.]

ACTS xxvi. 2.-I think myself happy, king Agrippa, because I shall answer for myself this day before thee, touching all the things whereof I am accused of the Jews.

These words form the introduction to the very eloquent defence which the apostle to the gentiles made, when he stood in the presence of king Agrippa, to repel the unjust charges, that his countrymen had brought against him. These charges involved not only the apostle's doctrine, but his practice. Whatever degree of ignorance or malice might have induced the accusers of Paul to bring him to the king's judgment seat, the history of the transaction exhibits proof, that the mind of the accused was tranquil and collected, and that no passion, the exercise of which is incompatible with religious principle, was allowed to exert the smallest influence. So far from expressing any regret or displeasure at the conduct of his accusers, or treating them with harsh rebuke, or severe reprehension, he seems rather to have rejoiced that an opportunity was furnished for explaining his doctrine, enforcing the truths which he was engaged in supporting, and thus exculpating himself from the allegations that were brought against him. This part of St. Paul's history, as it presents his character in a pleasing and important light, and exhibits his conduct as worthy the imitation of all Christians, will always be read with deep interest, and inspire useful reflection. We may feel a persuasion that the doctrines, in which we firmly believe, are so well estaVol. 8.

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blished by evidence, that they can never be successfully assailed; we may cherish the idea, that no person, whose religious views differ from our own, has the right to arraign us at his tribunal, to charge us with heresy, and to require us to answer to the charges which he brings either against the soundness of our opinions, the conclusiveness of our arguments, or the practical tendency of the principles which form the foundation of our faith. In these views, however, we may be mistaken; or, rather, we may carry our reasoning upon this subject to an unwarrantable extent. Scripture and experience show that doctrines, delivered with the highest sanctions, have been violently opposed, and that principles the most holy have been openly denounced. If others have no right to call us to account for what we believe; yet if they will do it, we are not at liberty to refuse an answer to their inquiries. We must "be ready to give an answer to every man that asketh us a reason of the hope that is in us." Nor am I certain, that we can justly claim an exemption from even a rigorous inquisition, when there is reason to believe, as in some cases there will be, that an opposition to our distinguishing views is induced by honest motives, though it is marked by the grossest ignorance of our system of doctrine. Men possess the right to scrutinize whatever they suppose can produce practical effects, to determine whether the effects will be good or bad; and when they perceive, or think they perceive, that the tendency of any principles, or doctrine, or form of reasoning, is to produce evil rather than good, they possess the right, and we may expect them to exercise the right of denouncing such principles, doctrines and forms of reasoning, as absurd and licentious. In these cases, all we can expect, indeed, all we ought to desire, is to be heard in our own defence, that, if our opposers, either from ignorance, or from a worse cause, unjustly asperse our doctrines or