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sential to a Christian community, the extension of Christ's spiritual much less should they in any man. kingdom. Each society, there. ner be considered as forming a fore, I could wish to see unised in separate body. Wherever they classes of about a dozen in each appear out of their particular com. class, who would meet for an hour munity, they are to be looked in the week, devoting ibat hour to upon in no other light than any prayer, lo exhortation and to the other Christian : if they are dele. reading of the scriptures. Here gates, they would be culisidered would be made the small collec. as such ; if elders, as such ; is tion from each individual for leaders, as such, if itinerants, congregational, district and for as such: and I trust that the general purposes. The leader of number of that latier character the class would carry his contri. will be greatly increased, and be butions to the monthly meetings, the means of very much improving and thence they would be carried Christian union.
to their proper destinations. The union of Christians is as Thus every member would be en. great an object as that of Chris- gaged in the work of the Lord. Each tian societies, and it is a great would be employed in soine way or cause of sorrow to me, that I feel other in communicating or receive so little union in the body, with ing instruction, and all would par. which I am connected. In fact, take of the benefits of social union. we can scarcely be said to have lhe world has its meetings, and Christian union, that is, to be fashion brings people together, in members of one body, and each which it is reckoned in some classes member linked with the other, ac. a great singularity not to unite. At cording to Paul's beautiful de- any rate we must mix together in scription of a church. We ineet some degree with people of the to say our prayers together and to world, whether as neighbours or hear a sermon, but there our union relations. Surely one evening in ends, and a person might be for the week may be employed by us years an attendant, without speak. with great advantage, where we ing to, or being spoken to, or havo may set aside all worldly distinc. ing any occasion to be spoken to tions, consider ourselves only in .by any other individual, except it the relation to one common head, should be for the price of his seat, and through him to each other.
Cbristian union, it appears to In such a meeting I should con. me, should begin in the first con- template the advantage to my Reciion of an individual with the children, who may here break Christian church, namely, with through that association, which, that part, which it is the must con. however desirous I may be to keep venient for him lo unite with. And from their minds, others may take here it is a union of membership, a pleasure of inculcating. Here that I wish to ineulcale, a convic. all are equal. Here is no distinc. tion that each is member of tion of rich or poor, great or small. Christ's body, each bound to pro- In the class-meetings will be form. mote w the utmost the spiritual ed ihe Christian character, and in welfare of his brother, as well as the larger meetings on the first
972 A Suggestion.-- British Review.-On Candour 10 Unbelievers, day of the week, it will receive senters will not remain Dissenters; further enlargement of mind and or if they do, that the siudy of expansion of heart.
the word of God will gradually I hope the subject will be taken bring them nearer to the truth. up by other writers in your excel. The SOCINIANS are so well auare lent work, and that it may lead to of this, that they hate compiled the establishment of a plan both a GARBLED BIBLt, for the use for the smaller, as well as the of their disciples. We should be larger bodies, 10 unite together glad to see them memb is rif the Unitarian Christians in a true Bible Society: they could not reChristian church.
tain their disciples one monih KOINONOS.
against the free use of the author. ized version of the scriptures."
This passage deserves animad. A Suggestion.
version. The editor and the read. Sir, May 16th, 1812. ers of the M. Repos. are left to Permit me through the medium make their remarks upon it. of your magazine to suggest to a
R. S. congregation, most of whom take it in, how much it would relieve the minister, if on Sacrament
Mr. Hawkes, on Candour to Unbe.
lievers, Sundays, those at a distance from the table would move into the Dukinfield, July 9th, 1812. places of those nearer, who do not
Sir, stay to partake of it: the novelty In the number of your Repository of such a removal would not be for March, page 149, is a com. very striking nor appear very in- munication from T. S. entitled decorous, as they are in the habit of “Want of Candour towards Un. doing it for their own accommo.' believers.” I am pleased with the dation, on the other three Sundays. display of good temper and frank.
ness, at the same time that I think W.
· I perceive something at least ap
proaching to incorrectness in the British Review.
argumentative part. As no one Extract from the British Review, has noticed the communication, if page 142, in defence of the Bible you have no objection, you will Society, against the objection of be so kind as to insert the follow. Dr. Herbert Marsh, viz, that it ing remarks in your next number. is attended with danger to the Your correspondent T. S. justly Church of England.
observes, that “liberality is but party which is in error another name for charity or jus. must always have the disadvantage tice.” In the sermon he bad just in the circulation of the test of heard, when he sat to write his truth; unless we suppose the grace communication, he says he had of God to be nothing, the zeal of found a limit to this virtue, on a God's true ministers to be nothing, circumstance which he conceives and the exertions of the apostles of to be a lamentable departure from error to be every thing. There is this most'estimable quality, and then some chance that the Dis, as he cannot suppose that the
worthy minister he censures in this mands the inference of the minis. case, stands alone in the fault, he, ter whom T. S. censures. from a very commendable motive, If T. S. contends for a greater animadverts upon the fault in a portion of liberality or justice, public but good tempered manner, than is generally displayed from for the benefit of all those preach- the pulpit towards that class of ers who may be chargeable with unbelievers, who, though they are the like fault.
not sufficiently convinced by the If I understand T. S. he charges evidences presented to their minds his minister with an invidious and of the divine origin of Christianity, unfounded comparison between the give every proof of a disposition to mere philosopher who is not under examine the evidences with pati. the influence of Christianity, and ence, and to discover the truth, he the Christian who is under its in- contends for no more than Chris. fluence, and also of inferring and tianity requires and imperiously asserting that the former would demands from all its advocates. If not resist temptation so success- his worthy friend, whose preach. fully as the latter.
ing he attends, has in the present Now, Sir, if two and three be case fallen short of that portion of admitted to be more than two and liberality which a regard to truth, two, I think the minister is corn and especially Christian truth, rect in his inference, from the requires, not so much in the very premises which T. S. seems statement of the important conclu. to admit, viz. “ The superiority sion above inferred from the given of Christianity over every other premises, as in the manner of system of religion or morality.” If stating that conclusion, he will of this superiority be admitted, then, course feel the mild but proper recæteris paribus, the person who is buke contained in his friend's com. under its influence will resist temp- munication. It is certainly one tation better than if he were not thing to contend for the superior under its influence.
sanctions of the gospel, and to shew I wish T. S. and others under a with fairness and liberality its pre. similar impression, to recollect eminence to all other systems of that the matter in dispute is not religion and morality, and a very whether some Unbelievers are not different thing, to deliver our better moral characters than some views on the subject of the comwho call themselves Christians, but parison, either through careless, whether a person under the influ. ness or design, in such an indefi. ence of Christianity will not re. nite and unguarded manner, as to sist temptation better and become induce the inconsiderate hearer to e more perfect character, cæteris suppose, that no unbeliever can paribus, ihan he would become, resist temptation in any case, uere he not under its influence. wherein the appetites, passions and If he would not, I ask wherein the powerful principle of mistaken consists the superiority of Christi. self-love plead for gratification. anity over every other system of After all, I cannot suppose that religion or morality, and if he the worthy minister would carry would, liberality or justice de- things so far as even to imply that, VOL, VI.
Remarks on Passages of Scripture. while be overflows with the charity the influence of Christianity than attributed to him by his friend without its influence. While, there. T. S. to every sect of Christians, fore he would not contend for the he has not a portion left to extend right of judging another man's serbeyond these limits ; I cannot vant, according to the general ac. suppose that he believes, " that ceptation of these words, yet he the most absurd doginatist of the will, with propriety, contend for Christian denomination is moreen- the right of comparing the princi. titled to his affection and forbear. ples by which buman actions may ance, than the man whose prin. be influenced, and give the preferciples may be such as he (T. S.) ence to those which appear to him has described.” But I do sup- most favourable to virtue and good. pose that he believes and would ness, without overstepping liber. imply, that a man, whether philo- ality or justice. sopher or not, is better prepared to I am, Sir, withstand temptation, and to at.
Your's respectfully, tain 10 a superior degree of all that
JAMES HAWKES. is amiable, good and great, under
Remarks on Passages of Scrip- which, in the judgment of the com.
municator, is a strong symptom,
4, The free behaviour of the young July 9, 1812.
men, which he thinks a weighty Mark xiv. 51, 52. " there and conclusive reason. followed him a certain young man
For “the habiliment of the in. having a linen cloth cast about his dividual,” it is sufficient that I renaked body, and the young men fer to the commentators, who have laid bold on him. And he left clearly shewn that it does not authe linen cloth, and fled from them thorize the deduction of the writer naked,”
in the Allgemeine Literatur-Zei. It appears, from communica- tung. And what this gentleman tions to the Monthly Magazine, pleases to denominate the free (1811, 1812,) by a person styling behaviour of the young men" (the himself a man of letters, that soldiers), was, in truth, their atsome German critic has given what tempt to arrest one whom they to, most readers is a very offensive conceived to be an accomplice of explanation of this passage. The Jesus : “ A particular,” observes alleged reasons of the interpreta. Lardner, (Works. vi. 103), “in no tion, are 1, The Greek denomina- other evangelist, yet very fitly tion, which the man of letters” taken notice of, as intimating the pronounces a treacherous argu.' usual noise and disturbance, when ment, 2, The notorious manners a man is taken up in the night time of the country, which he as pro. as a malefactor, and is carried beperly calls a mere presumption, 3, fore a magistrate. By the noise of The habiliment of the individual, the people passing along, that
young person was excited to come events unusually interesting), then hastily out of the house where he there is the greatest probability was, to inquire what was the mat- that he was customarily present at ter. Mr. Le Clerc in his French those religious meetings. Testament, has an useful note John iii. 34. “_God giveth not upon this place. He observes the the spirit by measure unto him." natural implicity of the Evange The miraculous powers bestowed lists' narration ; which, as he on Jesus, did not differ in nature justly says, confirms the truth of from those of many preceding their history.”
messengers of the Divine will. Luke iv. 16. "
as his custom And he himself declares concern. was, he went into the synagogue, ing his first disciples that some of on the Sabbath-day.”
their miracles would, at least in In some passages of the gospels, human opinion, excel bis, (John Christ is said to have discoursed, xiv. 12) “ He that believeth on in others to have taught, and in me, the works that I do, shall he others, again, to have performed do also, and greater works than miraculous cures, in the syna. these shall he do, because I go to gogues of that part of Judæa the Father ;” in which words he where he happened to be travel. refers to their ability of speaking ling. And these statements, when foreign languages, without having taken together, constitute a strong learnt them, and of imparting this presumption that he habitually at- faculty to others. The proposi. tended such assemblies. However, tion, iherefore, “ God giveth not Jest any person should suppose the spirit by measure unto him," that he repaired thither only on must import that our Lord's set. extraordinary occasions, it is re- pernatural gifts dwelt in him dur. corded, naturally and incidentally, ing the whole of his ministry, and though distinctly, that it was his could be employed, in some decustom 10 go into the synagogue gree, if not altogether, conformon the Sabbath-day. Now there ably with his own judgment, prin is a harmony between these words ciples and feelings. of Luke's and the more direct re. To this doctrine, for which I lutions, by himself and the other might quote other parts of the evangelists on this subject, which New Testament, especially John prevents all suspicion of imposture xiv, 11. 2 Cor. viii. 9. Luke viii. on either side. If the practice of 46. Philipp. ii. 6., and which Jesus was to go into the synagogue may also be inferred from our on the Sabbath, we are not sur- Saviour's office and from some of prized that at some of these sea- his titles, as well as from his tempo sons he proved himself to be tation and Som other events in "mighty in word and deed :" and, bis life, the following objections on the other hand, if in more in. have been advanced : stances and more places than one, We are told* that it cannot be we find him in the Synagogue (a reconciled to the dependence of circumstance, by the way, which they who wrote memoirs of him,
* Monthly Repository, Vol. VI. would never think of specifically 674,675: and Sec Tucker's Light of noticing except in connection with Nature, Vol. V. (1805) 565.