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sovereigns, that ever ruled over men. His head and his heart are daily employed in devising or executing plans to advance the happiness of his subjects. He feels like a tender father to wards his people, and delights in their welfare. He has a heart to rejoice with those who rejoice, and to weep with those He is merciful and longsuffering towards transgressors, and shows them every favor which may, in his view, be consistent with the good of his kingdom. It is true that he made the distinctions which have been stated, but in all those cases there were weighty reasons for his conduct. Although these reasons were not made known to every one, yet, from his general character and conduct, every obedient subject would have inferred, that the king did not act in a partial, capricious, and tyran'nical manner."

Then, by adverting to public and well known facts, by which the kindness and munificence of the king had been displayed, he might remove all the false impressions the former speaker had made on the minds of the audience; and they might be prepared to exclaim, "O king, live for

ever."

What magistrate, what physician, what minister of the gospel, or minister of state, would be willing to have his own conduct exhibited to the public, in such a partial, odious light, as we sometimes have the conduct of Deity represented from the pulpit? Does not every good man wish to have his own conduct displayed in such a manner,

that his character shall appear amiable in the view of those, to whom the representation is made?

It is, however, not only important that preachers should make the benevolence of Deity conspicuous, in their representations of his sovereignty; but it is also important, that they should make their own benevolence appear by the manner of their speaking. As it is the character and conduct of a benevolent God, which they have occasion to illustrate, it is highly interesting that their own feelings and manner should correspond with their subject. What can be more intolerable and offensive, than to see a preacher, whose business it is to display the love of God to men, disposed to tyrannise over the feelings of his audience, by his manner of representing the sovereignty of God, and the condition of his hearers?

It is, indeed, a solemn and awful condition, to be as impenitent sinners, in the hands of a sovereign God. But "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life." These are the glad tidings of great joy, which gospel ministers have to proclaim to sinful men. The same tender love which God displayed in the gift of his Son, and which the Son displayed in laying down his life for us, should be manifested by the preachers of the gospel in their addresses to men. They may justly view the state of impenitent sinners, as criminal and dangerous; but such objects should excite their

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compassion, melt them into tenderness, and lead them to speak in a manner which shall evince to their hearers, that what they say, proceeds from the temper which was in Christ Jesus. Faithfulness and tenderness are not inconsistent with each other. But do not some of the professed messengers of divine love, in displaying the sovereignty of God, fail to exhibit his benevolence, as the source of his operations? Or, if they bring it to view at all, do they not so place it in the back ground of the picture, that it is scarcely observable? Do they not often exhibit the sovereign purpose, and sovereign acts of God, in a manner so unconnected with his wisdom and benevolence, as to leave the shocking impression on the minds of their hearers, that

there is but little difference between the sovereignty of Jehovah and the arbitrary government of an unfeeling despot?

Whether it be the intention of a preacher to leave this impression or not, if such be the fact, his preaching tends to defeat the very object of the gospel ministry. Instead of its tending to reconcile sinners to God, it tends to alienate their minds from the gospel itself. If a preacher cannot represent the sovereignty of God, without making such an impression on the minds of his hearers, would it not be evidently better for him to be silent on that subject, and attend to such subjects only as he can illustrate, in a manner which shall appear to be consistent with the benev olence of Deity?

(To be continued.)

FOR THE CHRISTIAN DISCIPLE.

An extract from the farewell address of the Rev. John Robinson, to a part of his church at Leyden, preparing to embark for America; with a brief notice of his character.

THE name of Robinson will be cherished with interest and respect, as one of the first instruments in the settlement of New England. As early as the year 1602, a number of serious and devout christians, part of whom were those same christian heroes, who came to Plymouth in 1620, finding that they could not enjoy liberty of conscience or purity of worship in their native country, voluntarily exiled themselves to Holland. After suffering many difficulties, they established a church in Leyden. Of this church, Mr. Robinson was pastor. He had for

several years faithfully served the same people in England, and was honored there,"as a man of a learned, polished, and modest spirit; pious, and studious of the truth; largely accomplished with gifts and qualifications to be a shepherd over this flock of Christ." The year, in which Mr. Robinson came to Leyden, was remarkable for the death of the celebrated Arminius, one of the Theological Professors in the University of that city. To him succeeded the famous Episcopius, who, in his zeal for his particular sentiments, challenged Mr. Robinson to a public disputation.

The challenge was at first declined; but through the pressing importunity of the ministers of the city, was afterwards accepted; and Gov. Bradford, (the first Governor of Plymouth colony) who was then a member of Mr. Robinson's church, and probbably present at the disputation, says, "that the learning and ability Mr. Robinson displayed on this and like occasions, procured for him much respect and honor from these great men and others." When Mr. Robinson first came to Leyden, he was one of the most rigid separatists from the Church of England. This was partly owing to the severity, with which he and his followers had been treated. But by experience and habitual conversations with good men, he became moderate and charitable, without abating his zeal for strict and real religion. "It is a sign of a good heart, says his biographer, when a man becomes mild and candid, as he grows in years; and sometimes the choicest fruit is sour, before age has ripened it."* This was eminently true of Mr. Robinson. He learned to esteem all good men, of every religious persuasion; and charged his flock to maintain the same benevolent conduct. He was also possessed in an eminent degree of the talent of peace-making, was happy in composing differences among neighbours and in families. His genius, his mod. esty, integrity, and candor, were acknowledged by his adversaries. His manners were courteous and obliging. His preaching was instructive and affecting;

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and it is said, "that such was the reciprocal love and respect between him and his flock, that it may be said of them, as it was of the Emperor Marcus Aurelius, and the people of Rome, that it was hard to judge, whether he delighted more in having such a people, or they in having such a pastor."

This English Church had not been established ten years in Holland, before it was found necessary to remove. Their situation was attended with many inconveniences; and after mature deliberation, it was determined, that a part should go to America, to prepare the way for the whole. In the mean time, the majority were to remain at Leyden with their pastor. In July 1620, they all united in a solemn day of prayer, when Mr. Robinson preached a farewell discourse to those of his flock, who were about to leave him; and concluded with an exhortation, which breathes such a spirit of christian charity, and gives such a view of the character of this excellent divine, that I am sure it will be read with pleasure, by every one, who feels an interest in the history of New England, or in the wider and far more interesting cause of our common christianity.

"Brethren," says this good man, "we are now quickly to part from one another; and whether I may ever live to see your faces on earth any more, the God of Heaven only knows. But whether the Lord have appointed that or no, I charge you before God and his blessed angels, that you follow me no farther than

you have seen me follow the Lord Jesus Christ."

If God reveal any thing to you, by any other instrument of his, be as ready to receive it, as ever you were to receive any truth by my ministry; for I am verily persuaded, I am very confident, that the Lord has more truth, yet to break out of his holy word. For my part I cannot sufficiently bewail the condition of the reformed churches, who are come to a period in religion, and will go, at present, no farther than the instruments of their reformation. The Lutherans cannot be drawn to go beyond what Luther saw. Whatever part of his will our good God has revealed to Calvin, they will rather die than embrace it. And the Calvinists, you see, stick fast where they were left, by that great man of God, who yet saw not all things."

"This is a misery, much to be lamented. For though they were burning and shining lights in their times, yet they penetrated not into the whole counsel of God; but were they now living, would be as ready to embrace further light, as that which they first received. I beseech you, remember it is an article of your church covenant, "that you be ready to receive whatever truth shall be made known to you, from the written word of God." But I must exhort you to take heed what you receive as truth. Examine it, consider it, and compare it with other scriptures of truth before you receive it; for it is not possible, that the christian world should come so lately out of thick antichristian

darkness, and that perfection of knowledge should break forth at once."

"And I wish you by all means to study union in all things, wherein you can have it without sin, rather than in the least measure to effect division or separation. Neither would I have you loath to take another pastor besides myself; inasmuch as a flock, that hath two shepherds, is not thereby endangered, but secured."

Having said this, he most affectionately commended his departing flock to the grace of God; and the next morning they went on board; where Mr. Robinson, on his knees, in a most ardent prayer, again committed them to their divine Protector; and then with many tears they parted.

Poverty and other obstacles prevented Mr. Robinson from ever gratifying his ardent wish, to visit his American brethren. He remained with his church at Leyden, till death removed him to a better country, in the fif tieth year of his age, and in the height of his reputation and usefulness. The University and ministers of the city not only accompanied him to his grave with their accustomed solemnities; but some of the chief among them, with unfeigned grief, declared "that all the churches of our Lord Jesus Christ had sustained a great loss, by the death of this worthy man 99 And Mr. Prince, who visited Leyden almost a century afterwards, says, "that the most ancient people, then living, told him from their parents, that the whole city and

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REASONS FOR INTRODUCING EXTRACTS FROM AUTHORS OF DIFFERENT SECTS.

As one object of this work is to unite the friends of Christ in the bonds of christian charity, and to eradicate the injurious prejudices, which keep the lovers of truth at an unhappy distance from each other; we shall take pleasure in quoting from able and worthy authors of different denominations. In doing this, we shall at once gratify our own feelings, in rising above party names and distinctions, and give our readers opportunity to see, that pious and benevolent sentiments, and useful writings, are not confined to any one sect of professing christians. We

hope it will also be made to appear, that those who confine their reading to the writings of a party or particular sect, adopt a course of conduct, which is highly injurious to their own improvement and happiness. From experience, we can testify, that real advantages are to be derived from reading the works of authors, whose sentiments, on some important points, are very different from our own. Of such benefits we wish all our readers to be partakers with us. As many of them have neither ac

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We are, however, far from being indifferent in respect to what sentiments we communicate and commend. By quoting with approbation from authors of differ, ent sects, we are not to be understood, as approving all that such authors have written. On the contrary, if we quote with marks of disapprobation, we are not to be understood, as disapproving every thing to be found in the writings of the author. Much less is our disapprobation of a man's opinion, to be understood as implying a censure of his moral character. We have not so learned Christ, nor so learned human nature, or the condition of mankind, as to feel ourselves at liberty to ascribe all

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