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puting one evening on the favor- this! Does it dispose those who ite subject, and in the usual way, possess it, thus to come voluntahe had the satisfaction of accom- rily and humble themselves unplishing his object. Provoked asked at the feet of those whom by the unfairness, unreasonable- they have offended!-Certainly ness and obstinacy of his adver- there is something in religionsary, the imperfect Christian something totally different from could bear no longer, but giving any feeling that ever entered into a loose to his passions, he spoke my heart." Such were the reunadvisedly with his lips, and inflections of the Infidel. Nor could a manner by no means calculat- he erase from his mind the imed to do honor to the meek spir-pressions which this scene had it of Christianity. David tri-made, till he himself became umphed, as though he had now hopefully possessed of the same attained something, that would meek and humble disposition. forever silence the champion of In view of this incident let divine revelation; while Samu-professing Christians be exhortel, ashamed of himself, retired ed to maintain the peculiarities to confess his fault and to mourn of their Christian character. In in private before his God. no respect perhaps are Christians Early next morning David more different from the generwas surprised by the appearance ality of mankind, apparently, than of Samuel, who lived at a con- in being disposed to take their siderable distance, and who, with- proper places in view of their out waiting to be asked the oc- faults. The natural pride of the casion of this unseasonable vis-human heart forbids mankind to confess, that they have done wrong, even when they are conscious that they are guilty; and demands of this kind are often resented with peculiar spirit. The language of most hearts by nature is like this: "If I have done wrong, I will never confess it." While therefore the professed follower of our divine Redeemer comes forward unasked to confess his faults, and voluntarily takes his place in the dust before men as an offender, he gives the most striking evidence possible, that the power of divine

it, accosted him in language to the following purport: "I have come, dear brother, to confess to you my fault, and to ask your forgiveness. In the heat of our conversation last evening I was thrown off my guard, my passions were excited, and I spake in a manner altogether unbecoming the profession, which I have made. I have done wrong, I have injured the cause of Christ, I have treated you in a manner which I cannot justify; I am sorry for my offence, and hope that you will forgive me." Nothing could have been more astonish-grace has infused into his heart ing to David than this. He a disposition, to which the world could not possibly avoid ruminat- in general are total strangers. ing much on the humble appear- And who can say what conseance and language of the profes-quences may follow from such sed believer. "Is this the Chris- an exhibition! tian!" exclaimed he to himself. "Does Christianity infuse into the heart such a disposition as

The above relation furnishes us with a beautiful, and perhaps just illustration of Solomon's

words, Prov. xxv. 21, 22, If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: For thou shalt heap coals of fire upon his head.

To act with a direct view

either to irritate still further the

unjustifiable passions of an enemy, or to aggravate his future condemnation, can hardly be made to appear consistent with Christian benevolence; but if we may be allowed to suppose, that by coals of fire we are to understand conviction, the motive appears at once to accord perfectly with the spirit of the gospel. And we may ask, what course of conduct is more likely to produce conviction in an enemy, than that to which Solomon advises? If therefore, O Christian, thine enemy hunger, feed him; if he thirst, give him drink; if he smite thee on one cheek, turn to him the other; if he sue thee at law and take away thy coat unjustly, forbid him not thy cloak ; return him good for evil, and acts of kindness for the persecutions that thou mayest experience; For in so doing thou mayest fasten conviction on his conscience, and be instrumental of snatching him from everlasting burnings.

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1804.

EUBULUS.

Donation to the Missionary Society of Connecticut.

Dec. 12. From a Friend of Missions,

C. A.

$5 10

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On a future state of Retribution. [ tion, that all are to be rewarded

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according to their works, and even to receive in proportion to their different degrees of merit; so that, while on the one hand, it shall be more tolerable for some sinners than for others, on the other hand, the righteous shall shine, some with a bright

This being the case, it is said, that the difference between the characters of the righteous and wicked is not so great as to lay a foundation for their being pla

T cannot have escaped the notice of any one, who has read the sacred oracles understandingly, that they distinguish mankind into two classes, usual ly called the righteous and the wicked. This distinction runs through all ages, and is founder and others with a feebler lusamong all conditions of men. tre, in the world of glory. We especially trace it into a fu ture world, and find it there marked with far greater clearness than it ever has or will be in the present. For the one, are prepared the most glorious re-ced in situations so totally oppowards, for the other, the most site, as the sacred writings uniawful punishments. Such are formly represent. Among the the obvious representations of a damned, it is said, will probably book, which we receive as di- be found some whose situation vine, and by which we profess in life had not admitted of their to have our opinions directed, as being comparatively great sinby a light shining in a dark place. ners. On the other hand, among We are too readily inclined, the righteous, will doubtless be however, to call in question the found some, who must be rankpropriety of such a remarkable ed amongst the greatest of sindistinction, both in the present ners, and who, being converted and future life, and thus impli- at the hour of death or near it, citly accuse our final judge of cannot be supposed to have been dealing with us unjustly. And the subjects of so much holiness, this inclination receives addition- as to counterbalance in any deal strength from this considera-gree the wickedness, of which VOL. V. No. 8.

LI

they had been previously guilty. Itures to reply against their Crea

tor, should instantly silence every objection. Some things, however, it is presumed, may be advanced, which will remove this difficulty in a considerable degree, and enable us to "justify the ways of God to man.”

That we may go on sure ground, it is necessary, perhaps, to state more particularly, in the first place, the representations of scripture in relation to the different situations of the righteous and the wicked.

1. Their residence will be assigned them in two distinct places, one called heaven, the other hell; and no intercourse admitted between them, for an impassable gulph separates the one from the other.

Now it is asked, how is it consistent, on the ground of their being rewarded according to their works, that their future situations should be totally opposite? On the ground of this objection, a late celebrated writer has curiously contrived, to make even heaven and hell unite in a mere ideal line of separation. His words are these: "It has been said, that it can never be a just economy of Providence to admit one part of mankind into heaven, and condemn the other to hell, since there must be very little to choose, between the worst man who is received into heaven, and the best who is excluded. And how know we, it might be answered, but that there may be as little to choose in their condi- 2. These two places are reptions?" This supposed approx-resented as being fitted, the one imation, however, between heav- to render its inhabititants peren and hell, making some situa-fectly happy, the other, perfectly tions in the one, scarcely prefer- miserable. While the one is able to others in the other, tho' lightened by the glory of the it may agree with the dictates of Lord and of the Lamb, the other natural reason, yet by no means is represented as being overaccords with the representations spread with blackness of darkof inspiration. But it is still ask-ness. While the one is described, is it not reasonable? And, ed as a most beautiful and gloshall not the Judge of all the rious city, the other is a bottomearth do right? That the Judge less pit, calculated to inspire the of all the earth will do right, is imagination with horror. The undoubtedly true; and we pre- one is represented as containing sume also, that he will do right, every thing calculated to gratify in placing, hereafter, the right- its holy inhabitants,-a tree of eous and wicked in situations life, a river of pleasures, and totally opposite one to the other even the enjoyment of the inas he has declared. And though comprehensible Jehovah ;-the in this state of ignorance and other directly the reverse, is a imperfection, we should find our-lake which burneth with fire and selves incapable of seeing per- brimstone, in which the fire is fectly the equity of his dealings not quenched, and where the in this respect, yet this consider-worm that torments, will never ation, that it becomes not crea- die. In the one we listen to nothing but songs of joy and gratitude, tears being wiped from [ all eyes, and sorrow and sighing

Paley's Principles of moral and political Philosophy, Book I. Chap. 7.

be answered by their punishment. And if we cannot say, what is suitable to be laid on rebels, much less can we say, what distinction ought to be made, between those who persist in their rebellion, and those who repent and return to their allegiance with all their hearts. On this subject, therefore, it becomes us to submit our judgments to the declarations of our final Judge, though we should not see perfectly the consistency of each particular sentence. It is submitted, however, whether the following considerations do not throw some light on this inter

having fled away; in the other we hear nothing but weeping, wailing and gnashing of teeth, cursing and blaspheming their God and their Redeemer. And so exceedingly opposite are these places even in prospect, that the one causes its destined inhabitants to lift up their heads and shout for joy, while the other fills its wretched convicts with such awful despair, as induces them to call on rocks and mountains to fall on them, and hide them from the face of their angry Judge. Such are the accounts given us in the sacred oracles; and whether we consider them as literal, or only as em-esting subject. blematic representations, this 1. When the time arrives for conclusion still follows, that the righteous will be completely happy, and the wicked completely miserable. We have reason, it is true, to believe, that there will be degrees of both happiness and misery, but at the same time, we are constrained to admit, that the cup of each 'will be unmixed.

the righteous and wicked to receive their rewards according to the deeds done in the body, their characters will be totally opposite. The wicked will then be found to be in the exercise of all that enmity to God, and his holy government, which characterises them so strikingly in their present state. Though their sins are numerous, and many of them of the most odious complection, they will yet have no disposition to repent and forsake them. Whatever they have been, they still continue to be; remaining firm in their adher

We shall now attempt to show the consistency and propriety of their being finally placed in situations so perfectly opposite. It may be useful however to premise, that of ourselves we are very incapable of deciding on such a subject. We are alto-ence to sin with all their hearts. gether incapable of saying what Their present characters, thereis deserved by rebels against the fore, as well as their past condivine government, and what de- duct, will appear to be totally gree of punishment might with sinful. The present character propriety be inflicted upon them. of the righteous, however, will To decide on this subject, we be directly the reverse. Whatshould know, the full extent of ever may have been their past Jehovah's kingdom,-the object feelings and conduct, they will and excellency of the divine go- then love the Lord with all their vernment,-what those, who re-hearts, and delight to obey his bel against it, would effect, were they not prevented, and what purposes to this kingdom may

holy will. Though they may have been guilty of many very aggravated sins, though they

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