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him, to be in the wrong. Nor did his charity hinder him from judging those to be bad men, who gave proofs of it by their practice. But he knew too much of the constitution of the human mind, and the causes of diversity of opinion; he had too much regard to the right of private judgment, and the use of free inquiry; he was too wise, too modest, and too just to indulge in himself, or to encourage in others a dogmatical, intolerant spirit. His candour prevented him from officiously passing a condemnatory sentence upon persons or things, without just war


It prevented him from censuring men without the authority of scripture; from censuring them precipitately, or in the dark, before he had obtained clear evidence of facts; from forming a partial judgment; from giving way to suspicions and jealousies, without any proper foundation to support them; from venturing to judge of men's state with reference to divine acceptance, upon grounds not determined by the express rules of the gospel; from overlooking the excellencies of men, because of some real or supposed faults; from imputing to others opinions, which they disavowed; and from publishing their failings or sins without just occasion. Such was the character, and such the influence of his candour. It was a branch of that christian love, which suffereth long and is kind; which thinketh no evil; which beareth all things, be lieveth all things, hopeth all things, endureth all things. His charity was so far from rendering him indifferent respecting the sentiments and characters of men, that it filled him with pious grief for their errors and crimes, and gave him a lively interest in every thing, which concerned their welfare.

In short, his charity was benevo-
lence; benevolence restricted to
no particular denomination, or
country, or even characters; be-
nevolence without bounds. But
his charity had not the same oper-
ation toward all. Like the chari-
ty of the blessed NAZARENE, it
was cordial complacency in them
who loved and obeyed the truth.
But toward them, whom he saw
in the path of errour and impiety
his charity was mingled disappro-
bation, compassion, and good will;
disapprobation of their errours and
sins, compassion for their miseries,
and good will to their souls. His
charity as well, as his judgment,
led him to mourn the relaxed o-
pinions of religion, which prevail
at this day. Inspired with the
spirit of other times, when the
glory of New England piety shone
forth, he greatly lamented its de-
cline. The scheme of modern
liberality, whether in preaching or
in books, wounded his benevolent
heart, and excited fearful appre-
hensions concerning the cause of
the church. In his view it strip-
ped the gospel of all its glory.
Socinianism he pronounced to be
a cold, lifeless, chilling system, the
name without the essence of chris-
tianity, having nothing to arrest
the attention and command the
heart. It takes away, he often
said, the life and soul of religion.
He considered it as very near the
confines of infidelity. In the
spread of this and other forms of
antichristian theology, he clearly
saw the decay of vital piety, the
peril of immortal souls, and the
desolation of Zion.

One instance of his mild and candid spirit ought to be particularly noticed. Religious controversy has generally produced very disagreeable effects on the feelings of both parties. We are happy to record an exception. The con

troversy, in which Doctor Tappan was persuaded to engage, never broke the bands of brotherhood, which united him to his opponent. He continued to entertain a warm affection for his person, and to hold in very high esteem his abilities, fidelity, and usefulness, as a minister of the gospel. Though the Doctor never receded from the principles, for which he had contended; he often gave it as his mature opinion, that many, who

Religious Communications.


A lucky man is a phrase, which imprudent and inefficacious persons frequently apply to those, who are discreet, enterprising, and successful. When the self indulgent and idle see their neighbours rising above them in wealth or reputation, they often ascribe it to good luck. This sooths their wounded pride, and moderates their rising envy; for in reaping the fruit of chance or luck there is neither merit, nor worth. Were they to ascribe the felicity, they contemplate, to the true cause, which is the providence of God, and superior prudence and industry; it would be a commendation of their friends, a reflection on themselves, and a wound to their self complacency. The neglect, the contempt, the inconveniences, which men endure, are doubly vexatious, when considered, as the effect of their own conduct. The man, who has lost an estate or a fair reputation, to lull his conscience to rest, says, "I am a very unlucky man." Chance is an imaginary power, over which mortals think they have no control. The truth is, chance does not exist,

embrace the sentiments of his opponent, ought to be ranked among the best of preachers, and the best of men.

How seldom do we set our eyes upon a more candid disputant; upon a more mild and generous opponent; upon a more amiable man, a more pious christian, or a more affectionate, diligent, and blameless pastor?

[To be continued.]

chance never fixes men in the dust,never elevates them to wealth and honour. Chance, or accident, according to the loose, popular sense of the word, may give a man the highest prize in a lotte ry; but chance will not continue this wealth, will not enable him to use it in a reputable manner. This is the fruit of discretion and industry. David was a lucky man; but no man was ever more dependent on his own virtues. It might be called chance, which brought him to the camp, while Goliah was addressing his challenge to the army; but it was not chance, which directed the stone to the giant's forehead; it was skill, acquired by laborious practice. It was not chance, which taught him the enchantments of musick; it was industry and genius. It was not chance, which rendered himla favourite in the court of Saul; it was his commanding address, and pleasing accomplishments. It was not chance, which preserved him from the bloody hands of Saul; it was his profound discernment, his valour, and his stralagems. It was not chance, which raised him to the throne of Israel;

and the providence of Heaven.

it was his own great character, her, seldom acquaints her with his business, and never asks her advice. She has the mortification to be denied many of her wishes, to see her plans rejected, her advice disregarded, and herself a dead weight in the family. She is an indiscreet, unpleasant, masculine and imperious woman. She wonders, that she cannot have the good luck of her neighbour Fidelia.

Benevolus is a clergyman, his theological opinions are puritanick and unpopular. The neigbourhood, when he settled, was agitated by the fury of polemick divinity; the people had taken sides. Two thirds of the society called and settled Benevolus; the rest with more than a proportionate share of wealth and influence were as hostile, as wounded pride and party violence could make them. Benevolus is a very lucky man. He never offended his opponents ; he was really concerned for them, and treated them with uniform kindness. They see the faithfulness of his ministerial duties; their opposition is extinguished; and his people are as harmonious, as any in the country.

The conclusion is, what many persons call luck, is only prudence and faithfulness, accompanied with the blessing of God. PAROS.

Negotio is the son of a country clergyman; he was early placed an apprentice to an enterprising and intelligent merchant. Nego tio has always been in the habit of reflecting, before he acted. When preparing a ship for sea, he examines where the vessels from the port are gone or going. He carefully considers, what commodities will probably arrive from different countries. He ascertains, what will be scantily furnished? or, if any profitable branch of traffick have been neglected, with an eagle eye he makes the discovery, and his vessels supply the deficiency. Hence it is often said, if any com modity be remarkably dear, "Negotio's ship will soon arrive deeply laden." It seems chance to the undiscerning multitude, and they all cry out, Negotio is the most lucky man in the world. It was really his forethought, his enterprise, and genius. By his probity, industry, and intelligence, Negotio has become immensely rich. His old companions, while gazing at his ships and country seats, exclaim, what a lucky creature!

Fidelia is the most lucky woman in the world according to vulgar estimation; but according to truth she is a most meritorious character. She married judiciously, and has a happy influence ON THE over her husband. He consults her in all his affairs, listens to her opinion, and is influenced by her advice. She leads him with a silken thread, invisible to himself and the world. The fact is, she is an industrious, economical, intelligent, and pleasant companion, and has merited the confidence of her husband.

Clytemnestra is a most unlucky woman. Her husband, though an amiable man, is reserved toward


THE present age seems strongly characterized by an ardent thirst for what is new, and a preference of the ornamental to the substantial and useful. This perversion of the publick taste has effected much evil in every department of science and literature: but on no subject has it shed a more baleful influence, than relig ion. Here, if in any case, the simplicity and purity of truth should

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be its capital and sufficient recommendation. Human mixtures do but deprave. Artificial embellishments do but incumber. Novelties are apt rather to mislead, than instruct.

The liveliest veneration and gratitude are due to a host of modern divines, who have ably maintained and illustrated the truths of the gospel. Their writings frequently exhibit a most pleasing union of talents, literature, piety, and zeal. They are especially to be prized for that flood of light, which, in many instances, they pour on the truth and inspiration of the scriptures.

Still it is a serious question, whether the comparative, and perhaps increasing neglect, with which divines of an earlier period are treated, be not a great evil. Many a reader perhaps may smile, at being turned back to the seventeenth century, for instruction in divinity. But it is the writer's confident opinion, that a considerable portion of the most judicious as well, as pious christians of our time, are in the habit of selecting many of their favourite authors from this early period. And were their worth more generally known, and more justly appreciated, they would doubtless receive a much greater share of attention.

salvation. They thought it became them to "preach a crucified Christ, in a crucified style." They spoke from the fulness of their own hearts: they spoke a language, which went to the consciences and hearts of those whom they addressed and thus to speak, was all the eloquence at which they aimed.

When we look into the writings of those excellent men, we shall sometimes be struck with their inattention to the graces and embellishments of composition. This is no proof that they were deficient in literature. It is to be attributed in part to the comparative ly rude state of the language; and perhaps still more, to their feeling a noble indifference to every thing not directly subservient to their main object. They wished, not for the applause of their hearer's, or readers; but for their

In those things which are of the greatest solidity and importance, it must be confessed that they excelled. Their writings display a familiar acquaintance with the sacred oracles, just and discriminating views of the doctrines they contain, with an accurate attention to their dependencies and bearings on each other. Equally unambitious of the parade of learning, the abstrusities of metaphysical disquisition, and the charms of rhetorick, they convey the sublimest ideas in the simplest expressions. Unfettered by human systems, and resorting to the pure fountain of inspiration, they present us with scriptural sentiments, supported by scriptural evidence, and clothed in scriptural language. They neither defraud us of those rich stores of various instruction contained in the bible, nor affect to be more communicative than its munificent Author. Where it speaks, they faithfully echo its language. Where it is most emphatical, they are so too. Where it is silent, they are silent with it. Hence their writings will be found eminently calculated to promote the life and power of religion. Replete with alarming descriptions of human depravity, guilt and wretchedness; with striking exhibitions of the riches of redeeming grace, with accurate discrim.inations between the saint and sinner; with faithful expostulation, and pungent reproof; with soemn warning, and melting entrea-"

ty; with balm for the wounded, comfort for the dejected, and direction for the inquiring; they afford the best materials to convince, to humble, and to edify. In a word, such is their solid and various excellence, that, like the best of the ancient classicks, they never tire; but on reiterated perusals, disclose new beauties, and impart fresh delight.

It were easy to confirm these remarks by examples. The works of Owen are a mine of theological knowledge, which the most indefatigable reader will not easily exhaust. He was "mighty in the scriptures" and though possess ing strong reasoning powers, seems to have sought the mind of God, as expressed in his word, with all the simplicity of a child. Hence in all the great points of divinity, whether doctrinal, controversial, or experimental, he is singularly luminous and correct. The practical writings of Baxter abound with interesting and weighty instruction. No man seems to have written under deeper impressions of the reality of things eternal, or the inestimable worth of souls. In his description, the beauty of holiness, the baseness of sin, the glories of heaven, and the horrors of hell, present themselves not merely to the understanding, but almost to the senses of the delighted or astonished reader. The good sense, profound knowledge, and natural eloquence of Leighton, is equalled only by the piety of his heart, and a spirit of devotion, which animates every part of his writings. In Flavel, we find a variety of matter, a copiousness of illustration, and tender earnestness of address,furnishing the most ample materials for instruction, pleasure, and edification. Even the writings of Bunyan, simple as in some respects they may appear,

exhibit not only strong marks of genius, but an intimate knowledge of the deceitfulness of the heart, and of the distinguishing nature and characteristicks of real religion,

Our own country was by no means deficient, even at the early period mentioned, in divines of the same general character. Among a variety of others we may distinguish Willard, who has illustrated all the capital topicks of theology, with a degree of sagacity, judg ment, and learning, which entitles his name and writings to affectionate and lasting veneration.

It is painful to see such precious treasures undervalued and neglected. The present age, it is true, has made great advances in natural philosophy, and general science. But to suppose that our progress in theology is proportionate, would be an instance of mistake and self flattery. Improvement here is the result, not so much of learned speculation, as of abstraction from the world, close attention to the scriptures, and humble prayer to the Father of lights. In these respects, those holy men to whom we have referred, are our example, and, alas! in too many instances our reprovers. Should it please the gracious God to correct the carelessness of the times, and revive a spirit of serious religion, their writings, it may be safely predicted, will receive that attention to which they are justly entitled. In the mean time, we do not hesitate to recommend them to the frequent and familiar perusal of all who are seeking religious knowledge and improvement; and especially of those who are preparing to be instructors of others. They will find them the best means, under the blessing of God, of enlightening their minds, warming their hearts, and guid ing their conduct. Z.

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