regard for our own welfare would his duty; but to do it well is a suggest the very same regulations as task of great difficulty. It is not those contained in the Scriptures. every man who undertakes the Even had there been no conscience office of a public censor, that is to accuse, no God to offend, no capable of duly discharging its dupunishment to endure, our own com- . ties. Infinitely greater mischief fort and enjoyment in this world than good is done by many emwould require the observance of pirics in this department. what the Divine word prescribes. Had we millions of persons under our controul, and felt an equal regard for the well-being of every individual among them, setting aside an hereafter, what laws, but those of revelation, could we venture to recommend to their attention? Should we not say to them "Let love prevail, be of one mind, bear ye one another's burdens, promote the interest of others equally with your own; be just in your transactions, oppress not, revile not, defraud not; do good to all, and harm to none; if provoked or wronged recompense not evil for evil, but requite evil with good." Perfectly consistent with all this is a legal vindication of our own rights, and the duty of reproving offenders and correcting the refractory. The wanton exposure of private faults, has ever been reprobated, as a practice condemned by the common sense of mankind, and destructive to the peace of society. There are indeed cases where publicity is necessary. When, for example, advice and remonstrance fail, the very interest of the individual himself may, in some instances, require a disclosure; but always according to our Saviour's direction, first to one, then to two, and, if without success, then at length, to the whole church, to the community at large. Still the improvement of the offender, and not his degradation, should be the object. Public offences must be viewed rather differently. Being already known, they should, for the interest of society, be openly exposed; their criminality and mischievous effects should be pointed out and pressed on the attention of the public. This may be done by any individual who may feel it To expose public offences, either of individuals or of rulers, two qualifications are indispensable,-a predominancy of love for the general good, and a large measure of judgment. Where these are wanting, there is no fitness for the office. If envy or revenge be the motive, there will be a corresponding sourness of spirit; and the object will be abuse and not remonstrance, reviling and not improvement. Some justify severe and abusive censures, on the ground of their necessity. The disease being deeply rooted, strong measures, they say, must be applied. But, in answer, it may be said, that they may be strong, and still stronger for the purpose, without being of this character. In most instances, owing to the perverseness of our nature, a perverseness common to all, severity rather increases than lessens the evil it is intended to amend. The impression on its object will be, and on others too, that malice, or some other hateful passion, is the fountain from which it springs; and thus it will lose its good effect. Hence the little success which scurrilous writers, even though their cause should happen to be right, obtain among the more intelligent part of society. Their intemperate spirit and abusive personalities, though highly pleasing to rude and demoralized minds, are grossly offensive to men of information and virtuous principles. Abuses of long continuance, and the moral obliquity of which does not immediately appear, are more easily tolerated than the nauseous effusions of rancour and party spirit. It is no less contrary to the Divine word "to suffer sin in a brother," than to condemn it in an improper spirit. One of the special objects of the Gospel is to expose the hidden things of darkness. To reprove is one of its precepts. Its advocates are called the light of the world, the salt of the earth, to shew that it is their duty to communicate intelligence to their fellow-creatures, and to season, as it were, their morals with wholesome instructions, and with prudent, and, if there be occasion, with pungent corrections. The poignancy of reproof proceeds from two things, from its justness, and from the spirit in which it is given. If it be unjust, or coloured with exaggerated circumstances, it loses in proportion its effect. Unless it come accompanied with the appearance of good-will, unless it bear on its very front the insignia of love, it will fail of its purpose. It must also proceed from the right quarter: the reprover should be, in some sense, the superior; though an equal or an inferior may justly complain or remonstrate. Much evil, unattended with scarcely any good, has frequently resulted from an inversion, in this respect, of the due order of things. There are circumstances, indeed, which justify such an irregular proceeding. When those on whom the duty properly devolves neglect the discharge of it, and thus injure the community, rather than that the evil should continue and increase, let the scourge be applied by any hand that may feel itself equal to the task; only the disadvantage arising from inferiorityof station, and seeming impropriety, will require the exertion of no common degree of prudence and moderation. The public good, however,renders it necessary that every public evil should receive its corrective, either by way of reproof, remonstrance, or advice; and in gross instances, even reprobation, or indignation, may be lawfully employed. Specimens of such modes of reproof are found in the Scriptures. From this brief review, the powerful tendency of the Gospel to promote the general good of the community cannot but be clearly perceived. The very springs of action are regulated. It is forbidden us to harbour a spirit of self-indulgence, or any injurious propensity. The exercise of love, and of every duty which results from it, is imperatively required; while hatred, and all its vile accompaniments, are peremptorily forbidden. Reproof, remonstrance, counsel, advice, and even severe reprehension, are to be administered according to the circumstances of each particular case. And to all this it may be added, that besides entertaining good will towards all, towards foes as well as friends, the sincerity of this good will must be shewn by imploring for others a blessing from above. One of the most efficient means for destroying animosities, and for promoting harmony and peace, is prayer. The very idea of God being our common Father, must have a very powerful influence in restraining evil feelings, and generating such as are benevolent, especially as it isconnected with an express command that we should pray for all men, even for our enemies. It is surely impossible to approach the Throne of Divine Mercy with any sentiment towards our fellow-creatures but that of love; and, by an intercourse with the great Fountain of all that is good and amiable, this love will be increased, and rendered more active in advancing the good of others. Another advantage also which results from the discharge of this duty, is, that blessings may be procured for those in whose behalf the supplication is made, which, in addition to those spiritual benefits which are not immediately the subject of this essay, may render them more useful members of the community, more fit to enjoy and communicate the social comforts of life. Our heavenly Father will not be entreated in vain. The request of love; especially when so disinterested as to be offered for those who are inimical to us, will surely be accepted, and answered either in blessings on the individuals prayed for, or on him who offers the petition. But it is time to close these ob servations; the object of which has been to develop the excellency of the Gospel, in its effects upon the interests of society. There is no other system of professed morals that can bear the most distant comparison with it in this respect, all others being miserably defective in the most essential points. Even, therefore, setting aside its Divine authority, and its bearings on our future well-being, it would be both wise and beneficent to promote its dissemination. The man whose character is formed on its principles is the most efficient promoter of the public welfare; for he will be benevolent and disinterested in his actions, self-denying in his indulgences, conciliatory in his spirit, firm and resolute in his principles, and diligent in the discharge of the duties of his station. FAMILY SERMONS.-No. CXCIV*. Psalm xxvii. 4, 5.-One thing have I desired of the Lord, and that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple. For in the time of trouble he shall hide me in his pavilion; in the secret place of his tabernacle shall he hide me; he shall set me upon a rock. Let it not, however, be for a moment forgotten, that these considerations, important as they are, are but the least part of the claims of Christianity upon our faith and love and veneration. The Christian is "not ashamed of the Gospel" of his Redeemer-not because of its moral, social, and political benefits-but specifically because "it is the power of God unto salvation, unto every one that believeth." This is a theme on which we might dwell with the highest admiration, the most devout gratitude; and justly has it employ ed innumerable tongues and pens to point out its grandeur and infinite value. The discussion of it by a mind equal to the subject-if, indeed, any mind were equal to itwould form a most suitable counterpart to the preceding remarks; but, in an age of scepticism and proud philosophy, the Christian must not disdain to exhibit to the confusion of the objector, those momentous, though but subordinate, excellencies of the Gospel, which should gain for it respect from those who are least inclined to estimate its value as the record of salvation to a fallen and guilty world. K. G. CHRIST. OBSERV. No. 278. Ir ought to be considered as one of the circumstances which give peculiar value to the holy Scriptures, that they unfold to us so much, not merely of the life, but of the mind, of the servants of God; that they conduct us, as it were, to the hidden springs of thought, feeling, and action, and thus supply us with a standard to which we may bring the workings of our own souls. Such, amongst a multitude of other examples, is the character of the text which has been now read to you; and I shall proceed, in dependence upon the Divine blessing, to notice, I. The leading desire of the soul of David, as here described; II. The depth and earnestness of that desire; III. The motive to which he traces it. I. In the first place, we are to consider the particular desire of David, as stated in the text. "One thing," he says, " have I desired of the Lord...that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." If we have a real value for any individual, the pain of exclusion from his presence, and the joy of admission to it, are among the ningham's interesting Discourses, reviewed Our space for extracts from Mr. Cunin our last Number, having been more limited than we wished, we are happy in supplying the defect, by selecting from his volume the following family sermon, with only a few omissions in order to bring it within our usual bounds, L strongest emotions of the mind. And this is as true in religion as in any other affection of our nature. The man who is indifferent to his Redeemer feels no desire to approach his presence. The public and private worship of God, the study of his word, meditation upon his mercies, devout participation in his sacraments, which may be considered as so many steps of approach to the Divine presence, have no charms for such an individual. But, on the contrary, the servants of God, are said by the Psalmist, to "long after him," and to be "athirst for him," as the "hart desireth the waterbrooks." And he illustrates, by an image of the greatest beauty, the joy and security of the soul which has reached this delightful presence: "The sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O Lord of hosts, my King and my God. Blessed are they that dwell in thy house: they will be still praising thee." But let us examine with more precision the object assigned in the text for this desire to approach God. 1. In the first place, it is the wish of the Psalmist, as he says, to "behold the beauty of the Lord." -And in every true servant of God, the anxiety he feels thus to draw nigh to his God and Saviour is prompted, in part, by a similar wish. The little which the servants of the Lord know of the Master they serve, fills them with anxiety to obtain a more intimate acquaintance with his dispensations and character. They search for him in his works they contemplate him in his word-and, charmed with the glories and beauties which develop themselves to the believing eye, they long altogether to rend away the veil which still darkens and perplexes the view, and to "see as they are seen, and know as they are known." 2. But the desire of the Psalmist, thus to dwell in the house of God was not prompted alone by the wish to behold the beauty of the Lord; but also, as he adds, by a wish to "inquire in his temple."-In the real servant of God, the disposition to "behold his beauty" is always coupled with the wish to " inquire' into his will. In all his approaches to the Throne of Grace; in taking up the Volume of Truth; in entering the courts of the Lord; in kneeling at the table of his Supper; and, in short, in every moment of intercourse between Heaven and earth, he inquires." He rejoices to escape from the ignorance and errors of man, to the wisdom of God; to learn, and to fulfil the will of Him who wheels the universe in its course, and fixes the destiny of its crowded inhabitants. Oh that such were the state of heart in every individual to whom I am speaking! that the inquiry were breathing in every soul and bursting from every lip, "Lord, what is thy will concerning me?'-The instructions of the world will almost infallibly mislead you; the sugges tions of your own heart will mislead you: God is the only safe and sufficient Guide of his creatures. clue to all the perplexed labyrinth of duty is in his hands. Say to Him, in the words of another petitioner, The Open Thou mine eyes, that I may see the wondrous thing of thy law ;* and He will shed light over all your doubts, disclose to you the recesses of truth, give clearness to your views, decision to your judgment, and confidence to your heart: he will "stablish, strengthen, settle" you, and make you his own for ever and ever. II. But I come, secondly, to consider the depth and earnestness of this desire in the mind of David. 1. In the first place he says, "One thing have I desired."-There were doubtless other gifts of God, for which, as far as they were compatible with the will of the Lord concerning him, the Psalmist wished. He desired health, competence, kind friends, and an exemption from as many of the trials of life, and the presence of as many of its comforts, as might be consistent with his soul's welfare. But this "one thing," the presence and favour of his God, a clearer view of his perfections, and a deeper acquaintance with his will, he desired with such emphasis and intenseness that no other wish of the soul was to be compared with it. Religion was not with him one among many pursuits, many tastes, and many desires. This object he pursued the first, the last, and above all.-Can the same fact be stated with regard to any large number of those by whom we are surrounded? Most men have their one thing, their favourite object of pursuit. With some, it is money; with some, pleasure; with some, admiration; with some, influence. With how few is it eternity! And yet how truly has it been said, that "nothing is of much real importance but eternity!" 2. But the strength of this desire in the mind of David, is marked by another expression of the text: "that will I seek after."-If religion consisted exclusively in wishing and "desiring," the number of real Christians would be greatly multiplied. Even that prophet who "loved the wages of unrighteousness," desired that his death might be "the death of the righteous," and his "latter end" like theirs. But such desires may be even keenly felt without our possessing the frame of mind which is described in the text. We may covet a treasure, without setting ourselves to "seek after it." We may wish for the abundance of the harvest, without having any disposition to cultivate the soil. How large is the number of idlers, who put the wish for the act; who loiter through the stages of an unprofitable existence, and at last sink, astonished and confounded, into the gulf, from which they have made no real and adequate effort to escape!" That," says David," will I seek after." May God put the same resolution into the mind of every individual amongst us! In that case, how many would ask for grace, who now sit idly expecting it! How many would strive to climb to heaven, who now seem to expect the heavens to bow down to them! How would the house of the Lord be thronged, and our secret devotions multiplied! How would the history of the age of John be renewed, "the kingdom of heaven is taken by violence,”the violence of holy earnestness; the violence of men who know but "one" object worth pursuing, and pursue that object with all their heart! How would all that is cold and dead in our nature, like the bodies in the vision of bones when animated by the breath of the Lord, awake and arise, and go forth to the conflict with corruption, and to the extension and establishment of the kingdom of God! III. But I come now, in the third and last place, to consider the motive to which the Psalmist traces this earnest desire to dwell in the house of the Lord. How distinct and beautiful is the language in which he describes the motives by which these desires after God have been mainly prompted! "In the time of trouble he shall hide me in his pavilion; in the secret place of his tabernacle shall he hide me: he shall set me upon a rock." David had formed too intimate an acquaintance, both with the difficulties of life and the corruptions of his own heart, to feel satisfied with a religion which did not provide for "the time of trouble." He had been persecuted by Saul; he had been driven from his throne by his own child; he had seen that child, so dear to him even in spite of his rebellion, perish in the face of his enemies; he had, especially, been rent to the inmost heart by the pangs of an accusing conscience, by an arrow drawn from the quiver of an insulted and angry God. Of what value, then, to him, was a Friend who could bear his burdens, draw the weapon of terror and remorse from the throbbing wound, and exchange |