Imatges de pàgina
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the necessary attendants. This painful effort I would gladly have prevented. 'Ireceived him from God,' was his answer, and to him I must resign him.' So composed was his mind after this trying service, and so at tentive was he even in circumstances like these, to the feelings of others, that apprehending his aged mother might suffer from her anxiety on his account, he sent to inform her, immediately after the whole was over, that he was very well."

[Such is the state of things in this world, that articles of Biography must be wholly omitted, or they must be given of fallible men. Had the Editor excluded from the list of good men, all

who, in his opinion, were in some great errors, no character which has been given in this work would have been commended. Mr. Cappe entertained some opinions in which the Editor cannot acquiesce. Whether the error be on the part of Mr. Cappe, or on the part of those who dissent from him, is a question for God to decide. But if a tree is to be known by its fruit rather than by its name, there were, it is believed, evidences of piety in Mr. Cappe, which nothing but prejudice can resist or denysuch as good people of any sect would admire in one of their own denomination.]

ADMIRABLE CALVINISM.

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For the Christian Disciple.

Such a community is a lively representation of that glorious place above where dwell the blessed angels and spirits of just men made perfect.

On the other hand a society or family divided against itself, the members aetuated by malice and revenge, hateful and hating one another, present a most dreary and disgraceful picture. For where envy and strife is there is confusion and every evil work. But Behold, says the Psalmist. how good and how pleasant it is for brethren to dwell together in unity.

In discoursing on these words I shall show

1. Who may be included in the term brethren.

2. When persons may be said to dwell together in unity.

3. The happiness of those who are thus united, who may

be included in the term breth

ren.

1. It is well known that this word in the primary and confined sense of it points out merely the sons of the same immediate parents.

But the term is not confined to children of the same family. For the members of the same community or subjects of the same government are brethren. The professors of the Christian - religion, wherever scattered, or by whatever human names or modes of worship, or peculiar tenets distinguished from each other, are brethren, and should regard each other with affection as being united in one common interest under one common head.

Yea, all mankind may very properly be called brethren, as they all proceed from the power of one common Creator and parent of the world, and are upheld by the care of one common preserver.

2. I am to show when persons as brethren may be said to dwell together in unity.

It is evident that they must be possessed of the principle of benevolence; must feel interested in the common interest. They must cultivate a regard to the common safety and happiness; there must be agreement, though there is no need of agreement in every punctilio and circumstance. It is not necessary that children of one family, or the members of one society, whether civil or religious, should think exactly alike, in order to live as brethren or live together in unity. Men may differ very much in their opinions both with regard to poli

tics and religion, both with regard to modes of government. and modes of worship, and yet live in harmony and friendship, die in favour and charity with each other, and be fellow citizens of the new Jerusalem hereafter.

As to religious matters there is no necessity that there should be an entire uniformity and coincidence of sentiment with regard to many points of doctrine, discipline or worship, in order to live as brethren in friendship and love. Men may unite together in worshipping the same universal Father and Lord of all; they may join in fellowship with the same church; they may sit down at the table of their common Lord and Redeemer, and in all these religious transactions they may feel the exercise of brotherly kindness and charity, whether their sentiments in divinity be uniform or not. And I would ask whether it does not discover an excellent and truly Christian spirit, to be so far from censuring and quarrelling with those that do not think exactly with us in every particular, as to treat them with candour and friendship.

Where the genuine spirit of Jesus and his gospel reigns in a religious society, the members will not look upon themselves as infallible, and upon those who think differently from them as in an essential error, but on the contrary knowing themselves imperfect, and liable to mistakes, they are willing that others should see and judge for themselves; and they will not insist as a necessary qualification for an admission to their

communion or charity, that others should think exactly as they do with regard to particular articles of faith or modes of worship.

Different men may think very differently with regard to par ticular doctrines and ways of worship and discipline; and yet be equally sincere in the profession and practice of religion; equally benevolent and useful among men; equally zealous and successful in serving their Maker and Redeemer; consequently high in the divine fa

vour.

For a society thus to live in peace and unity it is not necessary that there be an entire unanimity in sentiment, but that they exercise mutual condescension and forbearance, and in the spirit of meekness and love, overlook each other's failings and imperfections, seeking the edification and prosperity of the whole.

Though there is no necessity of entire unity of sentiment, yet there must be unity of affection towards one another, and unity of design and endeavour with regard to the general good and the means to promote it. It would be a contradiction to say that the illnatured, disaffected, factious members of a society, dwelt together in unity with that society.

3. To describe the happiness and advantage of those who are thus united.

A society peaceable and harmonious; the members united by brotherly love, seeking the happiness of each other and rejoicing in it, was a picture or reality, which filled the Psalmist's heart with transport. In Vol. V.-No. 8.

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a rapturous exclamation he breaks upon us, Behold how good and how pleasant it is for brethren to dwell together in unity!

The more our minds and hearts are refined, elevated and wrought into the mould of the gospel; or formed to a discernment and relish of true excellence, the more shall we be delighted even with an ideal representation of domestic union, and social happiness, and the stronger inclination shall we feel to exert ourselves to render every circle, every society to which we belong, united, friendly and happy.

What a pleasing sight is a family where no jarring discords are heard or felt; where sympathy and love pervade and cement the whole, from the honoured head to the lowest member; where the law of kindness dwells on every tongue, a general tenderness expands every heart, and some obliging action employs every hand!

Such a family is as happy as the description is lovely. How agreeable is that neighbourhood where all live on friendly terms, being actuated by a friendly disposition! Where every thing that might offend or disoblige is studiously avoided, and the of fices of kindness diligently cultivated! Where they can repose a confidence in each other; and enjoy one another's company and conversation without fear of being betrayed hereafter !

How happy and honourable is that church of which every member is actuated by divine and brotherly love? Who have no other strife among them but to determine who shall exhibit

the most of a Christian temper, set the best example and abound / in all the social virtues, those peaceable fruits of righteousness which are pleasing and profitable to men; and are, by Jesus Christ, to the praise and glory of God.

Struck with the beauty of the picture, let us all resolve to give it life, to reduce it to reality. Let us all be united as brethren of the same family, as partakers of the same religious and civil privileges, as disciples of the same Redeemer, and as children of the same God and Father of all; by all these endearing ties let us be excited to put away all bitterness, and

KING DAVID'S

To the Editor of the SIR-Many have conceived difficulty respecting the imprecations found in the Psalms; and recourse has been had to different modes of explanation. Not long since I heard an attempt to explain them on the principle, that the persons against whom the Psalmist imprecated evil, were not merely his enemies, but also the enemies of God; and that he was on that ground to be justified. Will you be so good, sir, as to give your own thoughts on the subjeet? Yours, &c.

JUVENIS.

We have the 'satisfaction of not knowing by whom the explanation was given, whieh was referred to in the above note. Our remarks will therefore be free from the influence of personal prejudice, either for or against the expositor.

wrath, and anger, and clamour, and evil speaking, with all malice; and cherish in ourselves and others, all the social, all the Christian and divine affections and virtues, whereby we may enjoy and communicate the greatest happiness in this world, and be fitted for supreme happiness in the united society of angels and saints in the world

above.

[The name of the Author of the Sermon, and that of the Transcriber, are both concealed from the Editor. The Author is said to be a "Calvinistic divine." Happy will be the day when such Calvinism shall be diffused throughout the world!]

IMPRECATIONS.

Christian Disciple.

Many reflecting Christians have indeed found it difficult to reconcile to the spirit and precepts of the gospel the prayers of David for vengeance and destruction upon his enemies, and his expressions of hatred towards them. But some have seemed to be satisfied with the common explanation, that such prayers are to be regarded as predictions, rather than as expressive of the feelings and desires of David's heart. The more, however, we have reflected on this explanation the less satisfactory it has appeared. Praying and prophesying are different things; and probably the idea of prediction in these cases would never have occurred to any mind, had it not been for the incongruity between these imprecations and the temper displayed and required by

Jesus Christ. But whether this incongruity will authorize such an unnatural interpretation is seriously doubted.

Another opinion is, that these imprecations are to be ascribed to the imperfections of David, the darkness of the age in which he lived, and the opinions and customs which then prevailed. All the evidence we have that David was a pious man, and that he sometimes wrote by inspiration, amounts to no proof that all he said, and wrote, and did was commendable, or pleasing to God. At best he was an imperfect man, subject to "like passions" and prejudices as other men; as such he was as liable as other good men, to indulge and express wrong feelings towards his enemies.

David lived in a dark age of the world compared with the -gospel day. As he was a renowned warrior, he indulged the spirit and passions of war; and it is far less difficult to reconcile his imprecations with the idea that he was habitually a good man, than to reconcile similar prayers and imprecations of professed Christians with the idea that they had learned of him who was meek and lowly of heart. Thousands of prayers and imprecations have proceeded from the lips, if not the hearts, of professed ministers of the gospel, which are as difficult to reconcile to the spirit of Christ, as any that were penned by David. Yet it has not been very common to regard these Christian imprecations as of the nature of prophecy, to avoid the conclusion that their authors were wicked

men.

Besides, even Job and Jeremiah were chargeable with cursing their day; James and John with a desire to call fire from heaven to consume the Samaritans, and Peter with denying his Master with oaths and curses; and we have no evidence that these men were not as pious as King David. The rebuke given by our Sayiour to James and John might perhaps justly have been given in all these cases, not excepting the King of Israel. "Ye know not what manner of spirit ye are of."

But, whatever may be the true explanation, that mentioned by our Correspondent, is, we think, beyond all others which we have heard, repugnant to the spirit of the gospel, and dangerous in its tendency. We hope indeed that its author did not arrive at such a conclusion by consulting his own feelings towards such as he regarded as God's enemies; but if he did, he may properly ask himself, whether such were the feelings of him who "died, the just for the unjust, that he might bring us to God;" or of that God who so loved sinners that he sent his Son to die for them, to save them from sin and misery, and to reconcile them to himself?

Can it be supposed that this kind Father allows good people to hate the objects which he sent his Son to seek and to save? If "God so loved the world” of sinful men, and was so disposed to save them, shall those who profess to be heirs of this mercy, indulge hatred, and imprecate vengeance!

The principle, that it is law

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