the iniquity of Peor too little for us, from which we are not cleansed until this day (although there was a plague in the congregation of the Lord) but that ye must turn away this day from following the Lord? And it will be, seeing ye rebel today against the Lord, that tomorrow he will be wroth with the whole congregation of Israel,"

Phinehas was probably the chief speaker on this occasion; but he spake in behalf of the ten princes, and of the tribes they represented. After hearing such a confident charge, and solemn expostulation, from so good a man as Phinehas, who would imagine that it was still possible, that the accused brethren were innocent of the crime alleged against them? But before we approve the conduct of the accuser, let us hear the reply of the accused.

"Then the children of Reuben, and the children of Gad, and the half tribe of Manasseh, answered and said to the heads of the thousands of Israel-The Lord God of gods, the Lord God of gods, he knoweth, and Israel he shall know; if it be in rebellion, or if in transgression against the Lord, (save us not this day) that we have built us an altar to turn from following the Lord, or if to offer thereon burnt-offering, or meatoffering, or to offer peace-offerings thereon, let the Lord himself require it: And if we have not rather done it, for fear of this thing, saying, In time to come your children might speak to our children, saying, What have ye to do with the Lord God of Israel? For the Lord hath made Jordan a border between us and

you ;-ye children of Reuben and children of Gad, ye have no part in the Lord : so shall your children make our children cease from fearing the Lord. There fore, we said, let us now prepare to build us an altar, not for burntoffering, nor for sacrifice; but that it may be a witness between us and you, and our generations after us, that we might do the service of the Lord that your children may not say to our children in time to come, Ye have no part in the Lord."

'Thus the accused brethren vindicated themselves in respect to the charge of rebellion against the Lord, and against the other tribes. So far had it been from their hearts to rebel in building the altar, that they had done this thing from attachment to the worship which God had instituted, and from a desire that the connexion, which had existed between them and their brethren, might be perpetuated from generation to generation.

Although we cannot but disapprove the rashness of Phinehas and the ten princes, in accusing their brethren of rebellion against the Lord, yet we cannot but be pleased with their candor in hearing the reply of the accused. The candor, with which they heard, may justly be inferred from the happy effeet, which the explanation had on their own minds. "When Phinehas the priest, and the princes of the congregation, and heads of the thousands of Israel, which were with him, heard the words that the children of Reuben, and the children of Gad, and the children of Manasseh spake, it pleased them. And

Phinehas, the son of Eleazar the priest, said to the" accused brethren, "This day we perceive, that the Lord is among us, because ye have not committed this trespass against the Lord: Now ye have delivered the children of Israel out of the hand of the Lord." Thus Phinehas, with becoming frankness and candor, expressed his entire satisfaction in that conduct of his brethren, which, before the explanation, had appeared to him so criminal, as to be a just ground of war.

This portion of sacred history contains important lessons of instruction and admonition. In the first place, we may see the importance of inquiry respecting the motives, by which our fellow-men are governed, before we censure their conduct. It would have been much to the credit of Phinehas and the ten princes, had they suspended their accusations, until a fair and friendly inquiry could have been made respecting the design of their brethren in erecting the altar. Such a candid course of proceeding would have saved a great expense and a great disturbance. It would also have saved these ambassadors from the mortification they felt, in reflecting on the folly and impropriety of their conduct in judging a matter before they heard it. As good men, they must have been pleased on finding, that they had no ground of complaint against their brethren; but it would have added to their

happiness, if, on reflection, they had found as little ground of complaint against themselves.

In the second place, we may observe, from the example of

Phinehas, that even good men are liable to be unduly influenced by hear-says, to indulge unreasonable jealousies, and to judge and censure too precipitately. But these are faults against which we cannot guard with too much care. From these faults originate a great part of the contentions which exist in society. It is believed, that nine tenths of all the difficulties and alienations, which have taken place among christians, would have been prevented, had there been due care in these particulars. And in ten thousand instances their hasty censures one of another have been as groundless as were the accusations brought against those who set up the altar of witness. Nor are men always so prudent and candid as Phinehas and the princes were on that occasion. Too often it has been the case, that, after men have rashly accused others of great crimes, they have not had candor enough to hear what the accused might say in their own defence. However, for the honor of religion, we feel bound to say, that darkness is not more opposed to light than such conduct is to the spirit of christianity. A willingness to see and to confess our faults is essential to the christian temper.

In the third place, we should remark, that although good men of ancient times had their failings, yet these are not recorded for our imitation, but for our admonition. By carefully observing the things in which they failed, we should be put on our guard, lest we imitate the worst part of their characters.

We

may admit, that the zeal of Phinehas was the occasion of his imprudences; but we must also admit, that in those instances of imprudence, his zeal was not according to knowledge, or charity. It is probable, that many men make their zeal in a supposed good cause an excuse for their rashness in condemning others. But we ought to remember, that the second commandment is like the first; that no part of our conduct is more pleasing to God, than that in which we do unto others, as we would that they should do unto us; and, that rash and censorious judging is as strictly forbidden, as idolatry or blasphemy. It will be in vain for us to plead our love to God, as an apology for hating our brethren; and as much in vain to pretend that love to the souls of men, to truth, or to the welfare of Christ's kingdom, led us to treat our fellowcreatures unkindly. True christian zeal is but the fervor of christian love; and the more we possess of this, the more careful we shall be "to do justly, to love mercy, and to walk humbly with God" the more we shall exercise a godly jealousy in respect to our selves, and the more candor we shall feel towards others.

Within a few weeks, many of the several tribes of professed christians in New England, have "heard-say," that a new ALTAR, or a new periodical work, was about to be set up in the vicinity of Boston. What feelings, or what jealousies, this hear-say has excited, we know not; and we feel happy in not knowing, that our motives have been rashly condemned. But, if any of our

brethren have so far indulged jealousy, as to accuse us of erecting this altar in rebellion against the Lord, or with a desire to effect a schism among the tribes of Israel, we hope they will imitate another part of the conduct of Phinehas, by candidly hearing our explanation and defence.

If we have not misapprehended our own motives, we may humbly say, "The Lord God of gods knoweth," and our brethren will know, that we have no wish to withdraw ourselves from the worship of the God of Israel, or to establish, or promote, a par ty interest in opposition, or even in contradistinction, to the common interest of all the friends of christianity. Our altar is intended as an altar of witness and not of rebellion. By this we mean to witness before the world, our love to God, his word, and his worship; our love to the the Lord Jesus, and his institutions; our love to our fellow christians of different denominations; our concern for those of our fellow men who are in a state of alienation from God; our desires for the prosperity of Christ's kingdom, and for the peace and welfare of society.

With deep regret and concern, we have witnessed an increase of a spirit of bitterness and alienation in our land, and even among those who profess to be the disciples of Jesus. We mean, that our altar shall be a witness for us, that we cordially disapprove such a spirit; and, that it is our aim to cultivate in ourselves, and in others, the mild, candid, benevolent, and forgiving temper recommended by the precepts and the example of the Prince of life.

While we may bear testimony against what shall appear to us erroneous in opinion, in temper, and in practice, we hope not to forget our own liability to err, and our need of the candor of others. In expressing our opinions of the doctrines and the duties of christianity, we shall aim to make the Bible our standard, and not "teach for doctrines," or for duties, "the commandments of men." As the field of religious knowledge is boundless, and as all our forefathers have been liable to err, we shall cherish the spirit of humble and free inquiry, and disapprove the spirit of bigotry and intolerance. Neither the antiquity, nor the novelty of any opinion will be admitted by us, as any certain evidence of its truth or its incorrectness. Error, as well as truth, may be old and grey-headed, and may have had the sanction of great, learned, and even good men, for many centuries. And we have no fear, that christianity will suffer by the severest scrutiny, or the most thorough investigation. Yea, should such a scrutiny even undermine some of our own present opinions, we may have the hap. piness of exchanging darkness for light, and dross for gold. In such a case, nothing would be lost which we wish to retain.

Believing that it was the great object of our Saviour's mission, to bring "life and immortality to light," and "to redeem to himself a peculiar people, zealous of good works," a people to be distinguished as his friends by their "love one to another," these things will be kept in view as of the first importance. Therefore,

the friends of Christ of every denomination may expect, that in this work, they will be treated with candor; and that no attempts will be made by us, to destroy their characters, or abate their usefulness. If they differ from us in opinion, we hope to remember, that we differ as much from them; and, that God hath committed all judgment to his Son, and not to us. The rights, which we shall claim for ourselves, we shall allow to others. And the right of private judg ment in matters of faith is a right, which we shall not surren» der in respect to ourselves, nor deny in respect to those who may dissent from our opinions.

It is our settled opinion, that christianity will never appear to the best advantage, until its professors shall be brought to believe, and to feel, that "LOVE is the fulfilling of the law," and that without love they are nothing, as to the approbation of God. So far as a belief in unintelligible doctrines of human invention shall be regarded as the grand criterion of the christian character, or as essential to it, so far we may expect that bitter animosities will be the disgrace of professed christians; and so far professors will treat the apostle's exhortation with contempt, or disregard,

"Put on, therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long suffering: forbearing one another, forgiving one another. If any man have a quarrel against any, even as Christ forgave you, so also, do ye. And above all things put on charity, which is the bond

of perfectness; and let the peace of God rule in your hearts, to the which also ye are called, and be ye thankful." But, if professors of religion can be brought to a cordial compliance with this exhortation, they will then shine as lights in the world, and others seeing their good works will glorify our Father who is in heaven.

While we implore the divine blessing on our labors, may we not also affectionately invite all the friends of Christ, of every denomination, to become workers together with us. If there be any object of human pursuit, respecting which we might hope for the favor of God, and the cooperation of all good people, such we believe is the object of this work. Do professors of religion wish the conversion of the wicked, who are eye witnesses of their daily walk,or the conversion of the heathen in distant lands? What course can they adopt, more direct and effectual, for the accomplishment of their wishes, than the one now proposed? Is it not in vain for them to talk to their neighbours about the excellency of the christian religion, its tendency to unite men in one common interest, to subdue their lusts and pride, and to make them kind, humble, forbearing, and peaceable; while there is to be seen, among professors themselves, so much of the genuine fruits of party spirit, bitterness, wrath, clamor, evil speaking one of another, envying and strife, &c. &c. ? The conversion of the heathen is indeed an important object. But to what do we wish to convert them? To christianity? or to a party interest, and

such a state of alienation among themselves, as actually exists among professors of religion in this land? If in our attempts to propogate the gospel among the heathen, we could assure them, that in our own land it had produced among its professed friends love, joy, peace, long suffering, kindness, forbearance, and unity; and set aside envying, strife, clamor, reviling, and censoriousness; so that professors of religion can be distinguished from the world by their love one to another; what a motive would this be to the heathen to listen to the instructions of the gospel? But if our missionaries state to the heathen the whole truth, in respect to the manner in which professors of religion in this country treat one another, will not their hearers naturally infer, that the christian religion would be of little advantage to them, as to their peace and happiness in the present life? Would they not be likely to say to us, Physicians, heal yourselves? If your religion be love, why do you hate one another?

From these reflections it appears, that to heal divisions, and to unite the friends of Christ, must be in effect to strengthen the cause of christianity. To aid us in this work, we cordially invite the ministers of the gospel, the editors and writers of theological works, and all the friends of the Lord Jesus. The cause is good, the field of labor is extensive, and there is ample employment for all who "pray for the peace of Jerusalem." And to all who cordially engage in this work, we may say, by way of encouragement, "Great is your re ward in heaven."