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pressed upon us. But why should we earnestly desire or that our existence pray be prolonged to old age? Perhaps God designs to take us away from the evil that is to come; and therefore this very hour be the fittest season for the may soul to leave its earthly cares and enter on a durable inheritance. At best, life protracted is protracted woe. Old age brings with it a train of new sorrows and new trials, which might tarnish the lustre of former ages and darken the prospects of futurity.

From this induction of particulars it is evident that we are incapable of judging with any degree of certainty what condition of life is best calculated for our ultimate good. What we deprecate as evils may be blessings in disguise, may be the best proofs of God's love and mercy towards us-and those things which we most earnestly desire as peculiar blessings of heaven might become the means of our misery and perdition. If in connexion with our ignorance respecting the influence of temporal blessings on our character, we consider, that it is the design of Christianity to render us superior to the present world, to cause us to sit loosely to its enjoymeuts and possessions; that a worldly mind is the grave of all good affections and all genuine piety; that the form of prayer which our Saviour left his disciples contains one and only one petition for earthly possessions, and that for the bare necessaries of life;-from these considerations it must be evident, that those objects promised to our prayers,

those good things which God will not deny to our requests, cannot be the possessions of the present world, and of consequence, we cannot be too guarded in our petitions for temporal favours. Perhaps I may say, we should never ask them unless with minds so chastised and disciplined that we should submit with resignation and composure if God should be pleased to refuse our desires. Otherwise we may indulge a worldly mind, at a season when of all others, we should be most free from its influence, and the earnestness of our requests may be the very reason why it is proper for God to deny them.

The benefits which, from our own observation, we perceive to be most directly obtained by our prayers, and which must correspond with all the representations of this duty, and with all the exhortations and encouragement to it which the gospel has conveyed to us, relate to the improvement of our own char

acters,

I therefore observe in the second place :

That with respect to spiritual blessings, to whatever may assist our progress in piety and our advancement in holiness, we cannot be too earnest or too particular. With respect to these we are involved in no particular uncertainty, whether they will contribute to ultimate good. We know that for whatever pertains to the increase of good affections and virtuous habits we cannot possibly ask amiss.

God has created and placed us in the present world that we might be formed to virtue se as

to be capable of happiness, that we might attain, as far as our natures will permit, a conformity to his character; and whilst we strive and pray for the accomplishments of his purpose, for the possession of those moral qualities which give us a nearer resemblance to him, and render us more worthy his favour, we may be assured that he will not be displeased with our anxiety and solicitations, or permit our sincere prayer to return unaccomplished. Whatever tends to our moral improvement, whatever may advance the kingdom of God and his righteousness, is surely to be included among those good things which prayer has a natural tendency to produce, and which God has directed us to ask with an explicit assurance that if we are sincere we shall obtain.

I observe in conclusion : That our petitions should not have an exclusive reference to ourselves. No man liveth to himself. As we are connected by a community of wants, of interests and dependencies, we are bound to desire and promote the welfare of others.

Our Saviour inculcates this diffusive benevolence which gives us an interest in the moral improvement of the human family, by directing us to pray that God's name may be universally reverenced that his kingdom anay be established over every region and in every heart-that men may every where seek their happiness in the love and praetice of goodness; and thus God's will be done on earth as it is in heaven.

Whenever then we come with

our prayers into the presence of that God in whom all the families of the earth are blessed, let us not forget our brethren according to the flesh. Let us intercede with him for the welfare of those, with whom we are peculiarly interested—that his favour may return on all those who have shown favour to us-that God may forgive

and bless all those who have been unforgiving and injurious to us. We should express our sympathy for all those who labour under mental distress or are bowed down with affliction, remembering that we are also in the body.

Let us not neglect a duty that contributes so much to our welfare and improvement in this world and which is indispensa ble to our preparation for happiness in the world to come. For I know not how any man can expect to enjoy the presence of God in heaven, who has not had intercourse with him on earth. But let not our prayers be the effusion of a worldly mind, neither let our petitions bind us more closely to the earth. Let them evince our trust in God, the ardour and sincerity of our pious desires, and the fulness of our kind and benevolent affections.

Let our most ardent prayers be for minds enlightened by heavenly wisdom-for passions disciplined and obedient-for kind and benevolent affectionsfor resignation, and patience, and hope that God would forgive what is past and strengthen and support us in the futurethat our lives may be adorned with the beauties of holiness, and our temper and pur feel

ings be such as becometh Christians. Then our prayers will not return empty. "He who knoweth our necessities before we ask, and our ignorance in asking, will have compassion on

our infirmities; and those things
which for our unworthiness we
dare not ask, with all that is
necessary, he will vouchsafe to
give for his mercy sake.”
A.

THE HARMONIST SOCIETY.

THIS Society had its origin in Wurtemburg, in Germany, about the year 1785, and was founded by George Rapp. The Lutheran religion was then predominant in that country; but in the opinion of Mr. Rapp, it was made an engine of power rather than a principle to regenerate the mind and regulate the life. He soon obtained a number of adherents who formed themselves into a society. But they were despised and persecuted, subjected to fines and imprisonments, for their dissent from the dominant party. In 1803, Mr. Rapp with some others, as deputies for the society, arrived at Philadelphia; and, passing into the western country, they fixed on a situation about 25 miles from Pitts burg.

Having determined an a place of residence they wrote to the Society in Germany. In 1804 the whole Society consisting of about 150 or 160 families embarked in three vessels at Amsterdam. One of the vessels arrived at Baltimore, the other two at Philadelphia, where Mr. Rapp was waiting to receive them. In November, 40 of these families moved to the westward, a journey of 320 miles, built 9 log houses in

which they resided during the winter. In the spring 50 more of the families arrived to join them; and the Society was organized by a constitution grounded on Acts iv. 32—" And the multitude of them that believed were of one heart and one soul; neither said any of them that ought of the things he possessed was his own, but they had all things in common.

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Thus constituted they laid out a town, and in commemoration of their unity in sentiment and brotherly affection, they called it Harmony. This year they built 46 log houses, a large barn and a grist-mill, cleared 150 acres of land for corn, 40 for potatoes, and 15 for a meadow. In 1806, they built an inn, partly of stone, a framed barn 100 feet long, an oil-mill, a blue dyer's shop, sunk a tannery, cleared 300 acres of land for corn and 58 for meadow. 1807, they erected a brick storehouse, a saw-mill and a brewery, 400 acres of land were cleared for grain and meadow, and 4 acres of vines were planted. In 1808. they built a meetinghouse of brick 70 feet by 55, a briek dwelling-house, a frame barn 80 feet long, and a bridge over a creek of 220 feet.

In

In 1809, they built a fulling

*The principal facts now to be given relating to this amiable Society have been collected from the "Travels" of John Mellish.

mill, a grist-mill, a brick warehouse, and another brick building. A considerable quantity of land was cleared, and their produce was 6000 bushels of corn; 4500 of wheat, 4500 of rye, 5000 of oats, 10,00 of potatoes, 4000 lbs. of flax and hemp, and 50 gallons of sweetoil, made from the seeds of white poppy.

In 1810, a wool-carding machine and two spinning jennies were erected for the fabrication of broadcloth from merino wool, a framed barn 100 feet long, and a brick house, the lower story for the accommodation of 20 weavers' looms, the second for a school-room.

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The youth of the Society are kept at school till the age of 14. The school hours are in the forenoon-the afternoon is devoted to such labour as they can easily perform, it being a branch of their economy to teach their children to labour as well as to read and write. They are taught both the German and English languages, with writing and arithmetic.

The town is watched by night by two men. At nine o'clock the watchman is heard to say,

When Mr. Mellish visited the Society it consisted of about 800 members. The operative members were nearly as follows-100 farmers, 3 shep-Again a day is past, and a step herds, 10 masons, stone-cut- made nearer to our end-our ters, 3 brick-makers, 10 carpen- time runs away, and the joys of ters, 2 sawyers, 10 smiths, 2 heaven are our reward.' They waggon-makers, 3 turners, 2 repeat the latter sentence at nailers, 7 coopers, 3 rope-mak- eleven, twelve, one, and two ers, 10 shoe-makers, 2 saddlers, o clock, and at three they call 3 tanners, 7 tailors, 1 soap-Again a night is past, and boiler, 1 brewer, 4 distillers, 1 the morning is come-our tine gardener, 2 grist-millers, 2 oil- runs away and the joys of heavmillers, 1 butcher, 6 joiners, 6 en are our reward." dyers, dressers, shearers, &c. 1 fuller, 2 hatters, 2 potters, 2 warpers, 17 weavers, 2 carders, 8 spinners, 1 rover, 1 minister of religion, 1 school-master, 1 doctor, 1 store-keeper with two assistants, 1 tavern-keeper with one assistant.

When the Society was first established here, the whole of their property, after defraying their expences, amounted to about 20,000 dollars. This was soon expended in the payment for their lands and in support

"In the evening, says Mr. Mellish, the Society assembled for divine service, and we attended. The church was quite full, the number of persons being not less than 500. The women sat all at one end, and the men at the ther. They were singing a hymn, in which they all joined with one accord. After singing they all knelt down to prayer. We followed their example, and never did I pray more devoutly. I did not understand a word of the prayer;

but I saw that this interesting Society were under the influence of the spirit of God, and that they worshipped him with reverence and godly fear. Tears of joy came into my eyes as I exclaimed mentally-This indeed is true Christianity, this is worshipping God in spirit and truth. It contributes to true felicity here, and prepares the soul for consummate bliss hereafter. After prayer, Mr. Rapp delivered a sermon with great animation, to which all the congregation paid the most devout attention."

"The basis of the Society is religion, and all their temporal concerns are managed in subserviency to it. The greater part of the people were bred in the Lutheran persuasion, and their views of religion are nearly in conformity to it; but the principles which bind them to gether as a Society may be shortly expressed--Love to God, good will towards man, purity of life and a community of goods. The pastor is considered as having the call of God. His prayers and sermons are delivered extempore. If he be absent the Society meet and confer on religious subjects. He is assisted in the management of the religious concerns by elders and deacons appointed by the Society."

"On Sunday the Society meet in their religious capacity at 9 o'clock in the school-room, to examine the children, who exhibit different specimens of their performances. This ends about 11; they meet in the church at 12, when they go through the same exercises as those before noticed, which last about an

hour and a half. They have another meeting at 6 o'clock in the evening; and besides the meetings on Sundays, they have a sermon two nights in the week."

"There is no instance of the church being neglected by those who are well and able to walk. It is their delight to attend it, and the religious and moral deportment of the whole Society is highly praiseworthy. There are no vicious habits among them. There is not an instance of swearing or lying, or debauchery of any kind; and as to cheating, so commonly practised in civilized society, they have no temptation to it whatever. As individuals they have no use for money and no fear of want."

Mr. Mellish further observes, "It has been doubted whether the Society will continue united, on which alone depends their prosperity. From the principle on which the connexion is formed, and the objects they have in view, I am of opinion they will not only continue united but that they will, in all probability, be a model for other Societies. If their union continue, their prospects are bright indeed, both for time and eternity. Here they have the mutual aid of each other, and are free from a thousand temptations to which mankind in general are subjected. Having no fear of want they have literally no care for the morrow-they have no use for money, the love of which is the root of all evil. In health they have the fellowship of people of the like mind with themselves-in sickness, they have the advice and as

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