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prayer not only for themselves, but also for others. They are filled with pious concern for mankind. They feel the tenderest pity for perishing sinners, and with many sighs and tears cry to God, that Christ may be formed in them the hope of glory. The same views tend to promote a spirit of love and candour. Knowing the plague of their own hearts; how far they come short of duty; how strongly their remaining corruptions urge them to sin; and how much they need the candour and forbearance of man, and the forgiveness of God, they put away all wrath and bitterness, and evil speaking, and become more and more kind, tender hearted, and forgiving.

This brief and imperfect state ment of the practical effects, which the serious belief of human depravity produces, directly shows how hurtful must be the effects of denying it. Persons, who overlook or deny their depravity and guilt, exclude repentance, humility, and faith. How faintly do they acknowledge their obligation to redeeming love! How little do they feel themselves indebted to the blood of

Christ! Instead of a due con viction of their constant depen dence on God's help, they trust in themselves. Lifted up with a high opinion of their own wisdom and goodness, they naturally indulge an uncharitable, overbearing, unforgiving spirit towards others. And as to devotion,they are the persons, who, "through the pride of their countenance, will not seek after God." If they pretend to pray, they do it as the Pharisees did, with that unhumbled, self-righteous heart, which is an abomina. tion in the sight of the Lord. In short, they who deny the doctrine now under consideration, or are not duly affected with it, are hardened through the deceitfulness of sin, and have yet to learn the first lesson of Christian wisdom. Let the churches, then, watch and pray, that they may not be misled by the spirit of error, which has so extensively gone forth, aiming, by various means, and with awful success, to blind the eyes of men to their own deplorable corruption and guilt, and to harden their hearts against all the gracious doctrines of the everlasting gospel.

PASTOR.

Selections.

SACRED CRITICISM.

On the offence of David, and the people, in his numbering them; and the equity of the punishment. 2 Sam. xxiv. 1. 1 Chron. xxi.

BY DR. WARD.

FROM several passages in the Old Testament, compared with each other, it appears, that this census, or numbering of the

people, was a sacred action; as the money was to be applied to the service of the temple. (Exod. xxx. 12-16. Num. i. 2, 3. 2

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mies, and to multiply them as the stars of the sky, while they obeyed his laws. David's crime, therefore, seems to have lain in converting a sacred action to a civil purpose. He was culpable both in the thing itself, and the manner of doing it. For where as by the rule given to Moses, in the passages referred to above, they were to number the males from twenty years old and upwards; David gave orders, that all, should be numbered, who were fit for war, though under that age. (See 2 Sam. xxiv. 1. 1 Chron. xxvii. 23.) This must have been highly criminal in David now in his old age, after so many instances of the divine favour expressed towards him. And as to the people, their offence seems to have consisted in their compliance with that order. He was culpable in giving the order, and they in obeying it. And therefore Joab, who was sensible of this, and unwilling to execute the command, asks David, Why he would be the cause of trespasses in Israel? 1 Chron. xxi. 5. For by that means he reduced them to the difficulty of disobeying God, or himself, as their prince. It was doubtless their duty to have obeyed God; but we find, as it generally happens in such cases, that the majority at least choose to obey their king. However, it appears, that Joab was weary of the office, (1 Chron. xxvii. 23.) and did not go through it. Probably he might find many of the

people uneasy, and averse to submit to the order.

Besides, it was expressly en joined, that when the people were to be numbered from twen, ty years old and upwards, the Levites should be excepted, as being appointed for the service of the tabernacle. (Num. i. 47.) And as they were not called out to war, so they had no share in the land of Canaan allotted to them, when it was conquered by the other tribes, who were there, fore ordered to give them a number of cities, each tribe out of their portion, which was accordingly done. (Num. xv. Josh. xxi.) And Josephus assigns that reason for it, when he says: "Moses, because the tribe of Levi were exempted from war and expeditions, being devoted to the service of God, lest being needy and destitute of the ne cessaries of life, they should neglect the care of their sacred functions; ordered the Hebrews, that when, by the will of God, they possessed the land of Canaan, they should give to the Levites forty eight large and handsome cities, with two thousand cubits of land round the wall." But David seems to have ordered them likewise to be mustered, with a military view, which perhaps was an ag: gravation of his crime. For it is said, that when Joab, by his command, numbered the people, they were eleven hundred thou sand men that drew sword. And it is added; But Levi and Benja min counted he not among them, for the king's word was abominable unto Joab. (1 Chr. xxi. 5,6.) So that it looks as if his orders were to count them with the rest, Indeed we find them once armed

1808.] Speculative and Practical Religion contrasted. 361

upon an extraordinary occasion, which was to guard the temple at the coronation of Joash king of Judah. For at that time they were ordered to encompass the king round about, every man with his weapons in his hand. (2 Chron. xxiii. 7.) But that was in the temple, where the rest of the people were not permitted to enter. And besides their religious functions they were sometimes employed in other civil offices. So David, when he was making preparations for building the temple, appointed six thousand of them for officers and judges. (1 Chron. xxiii. 4.) Grotius indeed observes with regard to this fact of David, that he declared the people innocent: Which he seems to have concluded from what David says, 1 Chron. xxi. 17. But it does not appear, from what has been said above, that they were altogether blameless, though not equally criminal with himself. And in such a case, the equity of a national punish ment is acknowledged by Philo and Josephus, in the passages cited from them by Grotius.

DIFFERENCE BETWEEN SPECU-
LATIVE AND PRACTICAL RE-
LIGION.

Ir will scarcely be denied, that some whose names stand foremost on the lists of theologic fame, have been little influenced by those very truths, which they have laboured, and frequently with triumphant success, both to elucidate and defend. Such writers have given their days Vol. III. No. 8.

X x

and nights to the study of the sacred canon, while their souls have reaped no practical benefit; and though the student has risen from his labour, an acute and luminous commentator and critic, yet, if conduct be the test of principle, incapable of exhibiting any just claim to the character of a Christian. By what allurement are those speculative divines to whom I advert, induced to consume the midnight oil over a book, wherein the essential difference between scientific theology and practical religion is so clearly ascertained, and so impressively urged on the conscience? Permit me to transcribe an answer to this inquiry, from the writings of an English divine, who flourished in the seventeenth century.

"Sometimes the sinner seeketh his happiness and content in largeness of knowledge, much learning, and curious speculation about the nature of the creatures, yea, and about God himself. But perhaps it will be found, that these are near of the same nature with sensitive delights. For it is not the excellency or goodness of God himself that delighteth them; but the novelty of the thing, and the agitation of their own imagination, phantasie, and intellect thereupon, which is naturally desirous to be actuated, and employed, as receiving thereby some seeming addition to its own perfection: and that, not as from God, who is the object of their knowledge, but as from the mere enlargement of knowledge in itself; or, which is far worse, they make the study of God and divine things which they delight in, but

-362 Speculative and Practical Religion contrasted. [Fan.

subservient to some base inferior object and so, though they delight in studying and knowing God, and heaven, and scripture, yet not in God as God, or the chief good; nor in heaven as heaven; nor out of any true saving love to God; but either because, as some preachers, they make a gainful trade of it, by teaching others, or because it is an honour to know these things, and be able to discourse of them, and a dishonour to be ignorant: or, at best, as I said before, they desire to know God, and divine truths, out of a delight in the novelty, and actuating, and natural elevation of the understanding hereby. It is one thing to delight in knowing, and another to delight in the thing known. An ungodly man may delight in studying and knowing several axioms or truths concerning God, but he never delighteth in God himself. So a studious man desires to know what hell is, and where, and many truths concerning it but he desireth not hell itself, nor delighteth in it. A godly man desireth to know the nature and danger of sin, and Satan's way, and wiles in temptations: but he doth not therefore desire sin, and temptation itself. So a wicked man may desire to know the nature of grace, and Christ, and glory: and yet not desire grace, and Christ, and glory. It is one thing to terminate a man's desire and delight in bare knowledge, or the esteem, and self advancement that accrues thereby; and another thing to terminate it in the thing which we desire to know, making knowledge but a means to its fruition. The acts of the understanding

:

are but preparatory to the acts of the will, and so are but imperfect initial acts of the soul, as having a further end than their own proper object; and therefore it is, that philosophers place no moral habits in the understanding, but all in the will; for till they come to the will, (though they be in a large sense morally good or evil, virtuous or vicious, yet) they are but so in an imperfect kind and sense : and therefore they call such habits only intellectual."

When the Marquis of Rosny was appointed, by Henry the Fourth of France, his ambassador to the court of London on the death of Queen Elizabeth, the elder Servin presented his son to that nobleman, and begged that he would use his endeavours to make him a man of some worth and honesty. Young Servin was a prodigy of genius and understanding; and among his extraordinary attainments it is recorded, that, "in theology he was so well skilled, that he was an excellent preacher, whenever he had a mind to exert that talent, and an able disputant, for and against the reformed religion, indifferently." Yet in this very man, says the illustrious historian,* " might be found all the vices contrary to nature, honour, religion, and society; the truth of which he himself evinced with his last breath, for he died in the flower of his age, perfectly corrupted by his debaucheries, and expired with a glass in his hand, cursing and denying God."

Is not this anecdote an illustration, in some measure, of the extract? [Ch. Obs.

Sully's Memoirs, book xvi.

The following is a transcript, with some slight alterations, of a short anonymous sketch written many years ago by the late Rev. Sir J. Stonehouse, entitled "The Faithful and Unfaithful Minister contrasted."

THE FAITHFUL MINISTER.

He has good ends in view when he solicits admission into holy orders. He has a genuine principle of love to God and Christ, and deep concern for the salvation of himself and his hearers. He takes no sinful, indirect, or suspicious methods to get a living, but submits himself to Providence, and is not eager to enrich himself or his family. He labours with activity in the vineyard, whatever be his station in the church. Godliness is his gain, and serving Christ the fruit of his labours, and the end of his life.

He may also be known by his doctrine.

He insists much on the depravity of human nature, and lays before his hearers their pollution, guilt, and weakness, in order to produce those convictions of their misery and danger, which form the foundation of genuine conversion.

He insists much on the necessity of divine grace, and the influence of the Holy Spirit, to enlighten the understanding and purify the heart; and directs them to pray earnestly for those blessings which the Lord Jesus is exalted to bestow.

He preaches Christ, his person, his offices, his atoning blood, his merits and interces

sion, as the ground of our hope of parden, acceptance, and eternal life; yet strongly urges the necessity of moral duties and obedience, but by motives taken from the gospel and peculiar to it. He aims to detect the hypocrite, and expose the formalist; to convince and awaken the selfdeceiving sinner. Knowing the terrors of the Lord, he displays them in all their force to persuade men. He urges every motive that may induce his hearers to search and try themselves, and he reproves, rebukes, and exhorts, faithfully declaring the whole counsel of God.

He represents religion as an inward, experimental business. He recommends self-examination, secret prayer, constant watchfulness, and an habitual sense of God, in order to obtain the help of the Holy Spirit, to purify the heart, regulate the passions, and promote universal holiness.

His grand aim is to save souls. He therefore appears deeply serious, as becomes one who is much in earnest to promote the most important object that can engage the attention of a human being; and in addressing his hearers from the pulpit, he is no further solicitous to please them, than as he may best edify them.

The faithful minister may also be known by the following marks.

He is in labour abundant; preaches and catechises diligently and earnestly; performs the public offices with such gravity, seriousness, and fervour of devotion, as plainly shew that his heart is in his work; and spends

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