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against them is not speedily executed; how much more will they be set on evil, if they believe the sentence will never be executed.

"The Most High said of the false prophets of old, they have strengthened the hands of the wicked, that he should not depart from his wicked way, BY PROMISING HIM LIFE. Nor is it easy to perceive in what respects the doctrine, which teaches the salvation of all men, of all characters, and which, of course, makes it depend on no conditions, is a whit less immoral and pernicious in its tendency, than the doctrine of the fool's heart, there in no God. The father of lies, who was a murderer from the beginning and abode not in the truth, doubtless apprehended the real tendency of the doctrine in question, and first preached it to mankind with dire effect. The consequence of their believing it, and acting on a presumption of its being true, was the apostasy and ruin of the human race."

friends of error and irreligion. In this compromise it is agreed to extend their full charity to one another, however different their opinions, and even to all mankind, except those, who maintain an essential difference between right and wrong, between truth and error, and who thence contend earnestly for the faith once delivered to the' saints. As this wonderful liberality is founded in a deep rooted love of darkness, it renders men no less opposed to a candid, impartial, and prayerful investigation of moral and religious subjects, than to that teachable and humble spirit, which is essential to receiving the truth in the love of it. The genius of this liberality is distinguished by such maxims as this; it is no matter what men believe, if they are but sincere in their belief. This word, sincere, is the bait, which is designed to conceal the deceitful and fatal snare. By being sincere, in the present case, nothing better can be correctly intended, than men's really believing what they profess to believe. But professing, or not professing, can never alter the nature of their belief,

The third false opinion mentioned is, that the depravity of mankind arises from their ignor of the things believed. Hence, rance of the truth. The author shows that this sentiment is contrary to plain scripture declara, tions, and that it implies that man is by nature holy, and needs not to be renewed by the grace of God; and, accordingly, that the sentiment is suited to cherish his pride and make him pure in his own eyes.

The author finally notices the opinion of those, who deny the divine institution and perpetual obligation of the Christian Sabbath. In a note he suggests, that what has been advanced concern ing a few gross errors is equally applicable to others,

A number of interesting reflections close the discourse.

"1. We may hence see the fatal tendency of modern liberality. This libe rality, when examined by the light of divine truth, is found to be a sort of compromise between the various Vol. II. No. 2.

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stripping their language of disguise, this is the doctrine, which they intend to maintain, that it is, no matter what men believe, or what they disbe lieve, and therefore, that they are not accountable to God for any sentiments, which they are pleased to embrace. Some men use this language, who dare not avow themselves the open and unequivocal adversaries of religion, and of morals. But might they not avow this, consistently with truth? And would they not do it, were they not, for the present, less bold, than impious; or more afraid of men, than of God? If it be no matlieve that the doctrine of an all-perter what men believe, they may befect Deity, who is the Creator, the Governor, and the Judge of the world, is a mere chimera of supersti tion. They may, in like manner, disbelieve the record, which God hath given of his Son, or embrace any other opinion, however grossly erroneous, and utterly subversive of the Christian faith. When straftened for arguments to support their liberality in all its absurd and horrid consequences, they will plead their own

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cause, by asserting, that they cannot alter their belief, and that, therefore, it cannot be sinful. And with a little more hardihood, but with no more absurdity or impiety, they may proceed to assert the same in respect to any vices, in which they are pleased to indulge. They are not more voluntary in the practice of these vices, than in embracing those sentiments, which are believed for no other reason, than their agreement with the feelings of a proud, sensual, and depraved heart.

"The liberal doctrine of modern times takes for granted what is palpably false, that there is no connexion between men's sentiments and their hearts, and between their hearts and their practice. They never act understandingly, in embracing false and immoral opinions, but from an answerable frame of spirit. It is true, men often become much more depraved and immoral in their lives, in consequence of embracing those sentiments, which justify immorality and irreligion, and which are thence suited to draw forth the latent seeds of sensuality, pride, envy, revenge, and impiety. But in other cases, those, whose crimes have got before hand of their speculative opinions, are found plunging suddenly into the darkness of gross error, that the hidéous deformity of their characters may be concealed from the view of their consciences, and no longer disturb them with the guilty forebodings

of infinite wrath.

"Again, that mode of reasoning, which makes all sorts of opinions in nocent, might do the same, as consistently, in respect to all sorts of actions. The sentiments, which men embrace on moral and religious sub. jects, are their rules of moral conduct. Every man, therefore, who justifies errors in opinion, must, if consistent, justify the same, when carried into practice. This agrees not only with the tendency of erroneous sentiments, but with the evident design of numbers in embracing them, and with the habitual conduct of many. They embrace error with the sole view of finding in it a cloak for their sins. Many labour to disbelieve the moral government of God, and even his existence, because they are in love with

practical atheism. They labour to set aside the doctrines, and even the reality of a divine revelation, because they wish to live in such a manner, as fills them with horror, when presented with the awful prospect of being arraigned at the tribunal of Heaven. Accordingly, the doctrine, which maintains the innocence of all opinions, is a most insidious attack on the pure and undefiled religion of the gospel, and being universally admit. ted, would be soon followed with the universal destruction of the morals and the happiness of mankind in this world, and of their souls in the world

to come."

In the second inference the author points out the cause, to must ascribe the which we alarming prevalence of vice and irreligion. He mentions evil communications, or corrupt principles, as having a chief influ

ence.

In the third place he infers, very naturally, the importance not merely of shunning prevalent errors and vices, but of taking the best measures to oppose them, and to counteract their pernicious influence.

"It will perhaps be said, that we five in a land of liberty, where every man enjoys the right of forming and expressing his own opinions. True. But God has invested no man with the right of calling evil good, even if his errors are kept to himself; much less the right of communicating the foul contagion of them to those around him. All men are accountable to God for the sentiments, which they embrace, and which they inculcate on others. Nor have they any more right," on the principles of piety and benevolence, "to disseminate those evil communications, which corrupt good manners, than to practise those flagrant abominations, which are at once an insult to the

Majesty of the universe, and an attack on the peace and safety of man

kind."

The occasional addresses at the close are marked with perti

nence, solemnity, and Christian tenderness. On the whole we, cannot forbear saying, that this sermon, both in the importance

of the matter, and in the propriety of the manner, far excels the generality of sermons on similar occasions.

Religious Intelligence.

The General Assembly of the Presby terian Church, at their annual sessions in May, are in the practice of receiving accounts of the state of Religion, from the members representing the various parts of their ecclesiastical jurisdiction, and of condensing and publishing these accounts in the form of a Report. The following is their Report for May last.

THE Assembly have heard with pleasure, accounts from the east and west, the north and south, proclaiming the triumphs of the Redeemer, in the extension and prosperity of his kingdom in our country.

The Assembly have received an impression of the most pleasing kind from the intelligence that there is, in almost every quarter, a general, and in some parts of our church, an increased attention to the public worship of God: that there exists a spirit of inquiry in regard to religious truth, and a more general conviction that the power of godliness is necessary to stamp val

ue on its form.

Associations for prayer and reading the holy Scriptures, have, it appears, been the means frequently blessed by God, to preserve the very existence of religion, in places destitute of the preaching of the gospel, and the full administration of its ordinances. Such associations have happily prepared the people for the labours of the pious missionary, who thus came up. on ground, as it were, already broken up, and profitably scattered the good seed of the word.

The Assembly have also heard with great satisfaction, that the catechising of children and others, has, in certain parts of our church, been practised with more than ordinary care, and with that desirable success, which may ever be expected to follow a suitable regard to this most important du

With heartfelt pleasure the Assembly bear testimony to the charitable exertions made by some of their churches, for the relief of the poor, and for the maintenance of the holy ministry. They rejoice to find that the ordinances of the gospel are, in general, attended with punctuality and earnestness. They regret, however, that in some particulars, they are compelled to use the language of reprehension. It is with pain they observe. it to be the practice of too many, in some of their churches, to attend divine service only on one part of the day, to the neglect or contempt of the remaining part. Against this practice, so injurious to the spiritual interests of their people; so entirely inconsist ent with the Christian character and privileges, they think it no more than their duty solemnly to protest. And they do most affectionately beseech all who are conscious of delinquency in this respect, no longer to withhold from God any portion of that time, which he hath specially consecrated to his own service.

We live at a time when it becomes a duty peculiarly incumbent, to "contend earnestly for the faith once delivered to the saints." It will, however, be remembered, that the sacred cause of truth can never be promoted by angry controversy, or railing accusation. It is therefore recommended to the churches, to vindicate the truth, not only by sound and temperate dis. cussion, but also and especially, by the manifestation of its sanctifying and transforming power over the life and conversation; and by evincing, that, "the like mind is in us which was in Christ Jesus our Lord."

It should ever be recollected, that error in doctrine hath a native tendency to produce immorality in practice; and therefore, that we should not be carried about by every wind of doc

trine. Let us prove all things, and hold fast that which is good. This caution, it is hoped, will be received with attention and solemnity, inasmuch as the church has been of late invaded by errors which strike at the very foundation of our faith and hope, such as the denial of the Godhead, and atonement of the blessed Redeemer, the subjection of holy Scrip. ture to the most extravagant impulses of the heart of man. These and other errors of a dangerous nature, have been industriously, and, alas! that the Assembly should be constrained to add, in some portions of our country, too successfully disseminated.

It is believed that in the revivals of late years, many have been added to the church of such as shall be saved. Many, who, stedfast in the Christian life, seek to adorn the doctrine of God their Saviour in all things. For this, let the Giver of every good, and every perfect gift, be praised. These happy subjects of divine grace are exhorted to "hold fast that, which they have received, that no man take their crown;" to "be faithful unto death, that they may obtain a crown of life." But as it has often occurred, in former periods of the church, so there is reason to believe, it has happened with respect to these effusions of the Spirit's gracious influences. Transformed into an angel of light, the enemy of souls hath endeavoured to mar the glorious display of divine operations, by inciting to the most absurd and extravagant outrages upon Christian sobriety and decorum.

The Assembly beseech all their people to bear in mind, that if they allow themselves to abandon the unerring guidance of God's written word, they will inevitably become the prey of ignorance, superstition and fanaticism. Bodily exercise profiteth little." The mind sown with the seed of the word; the soul renewed by the Holy Spirit; these profit; these entitle a man to the character of being truly religious: and whatsoever has not a tendency to cherish and promote true religion, is inconstant as the wind, and light as the chaff it scatters.

The assembly are happy to add, that their observations on the prosperity of the church, and the favourable position of religious affairs generally, were not meant to be confined to the presbyteries under their caree they comprehend also the state of things within the bounds of the Gen eral Association of Connecticut, and among the Congregational churches in the state of Vermont, where the interests of Christ's kingdom appear to prósper.

On the whole, they commend their beloved people to the grace of God, praying the great Head of the church to vouchsafe to them yet farther days of refreshing from his presence. Exalted Redeemer, "pour water on the thirsty; floods of water upon the dry ground; thy Spirit on our seed, and thy blessing on our offspring; that they may grow up as grass, and as willows by the water courses." Amen.

Literary Intelligence.

FOREIGN.

MANGOURIT, the last year, pub. lished at Paris, "Travels in Hanover, in the years 1803, 1804." Among other information of value, is the following, viz. That only two religions are known in Hanover, Judaism, and Christianity, which latter is divided into the Catholic, the Calvinist, and the Lutheran persuasions. Before the union of Osnaburgh with the Electorate, the Jews were the most numerous body after the Lutherans. They

have here, as every where else, a commercial disposition. In the great cit ies they are bankers; in the villages many of them are butchers; their children partake in the advantages of public instruction. There are a few Catholics in Hanover; they were twenty times more numerous, a century ago. They have adopted the religion of the prince. Calvinism is scarcely ever mentioned in Hanover. Lutheranism prevails throughout the

Electorate. The Elector is the chief of this persuasion; in his absence, the second minister, who presides in the Consistory, inspects the other sects. The whole of the ecclesiastical estab. lishment announces the prevalence of toleration. It is true, that the Lutheran ministers receive part of the incomes formerly appropriated to the Catholics, but the destination of the benefactions is not changed, though communicated by different hands. The salaries of these ministers are respectable but moderate; and the clergy, in general, is most favourably and honourably spoken of by this traveller, who commends their attention to study, their manners, their simplicity, and their attachment to their country. The University of Gottingen, and other public literary establishments, are supported partly by the former revenues of certain great benefices, now secularized, and partly by other Romish endowments, now suppressed.

Among the literary productions of Germany, which have lately excited general attention, is a work recently published in Leipzig by Dr. John Charles Woetzel; in which he affirms very positively, that his departed wife has twice appeared to him. The first time, he says, was during the night; the second in open day-light, when he was perfectly awake. He says, she spoke to him in an audible voice. The author brings philosophi cal arguments in proof of the possibility of such a fact. He published this work at first without his name, but being publicly called on to avow himself, he obeyed, and added "Further Explanations," in a second pamphlet. On a subject like this, opponents were to be expected of course. Among these are enumerated, 1st. Canalich's Thoughts respecting the human soul, its existence and appearance after death. Leipzig. 1805. 2d. Chelmuth's Epistle to Dr. W. relative to his wife's appearing, &c. 3d. Wieland's Euthanasia, three dialogues, on existence after death, &c.

All these authors insist that Dr. W. was partly deceived by others, partly deluded by his own imagination. They adduce arguments from moral and natural philosophy, in opposition to his hypothesis, and, indeed, are led by the impulse of their opposition, to

promulgate principles subversive of truth itself. Wieland even thinks that departed spirits know nothing of their former relations and affections. In medio tutissimus. That the departed spirit should associate itself with the affairs of this life would imply a very imperfect separation from its earthly residence. On the other hand, to suppose that it should have recollection whatever of the "deeds done in the body," amounts to a denial of the retribution justly due to virtue and vice; a sense of which seems to be almost instinctive in the human mind, which the wiser heathen admitted and expected, and which is one of the very foundations of Christianity.

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The author also communicates information on the condition and organization of the Russian army, in its present state. He calculates its amount at 425,000 men: whereas Storch, who appears to have obtained more accurate estimates, gives 493,000, for its true total. This work contains other articles interesting to military men: with plates and a map.

Tyroler Almanack: The Ty. rol Almanack for 1805. Among other information, as well historical as local, this number states the popula tion of the Tyrol, including the bishoprics of Trent and Brixen, at 686,466 inhabitants in the year 1804.

The city of Lindau was ceded to Austria in that year.

Essay on the Sclavonian inhabitants of the Austrian monarchy. By Joseph Rohrer.

Under the general name of Sclaves, or Sclavonians, the author includes Morlachians, Croates, Sclavonians,

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