ter of another, and some are proposing one test of character and some another, the inquiry is usually terminated by saying, though he may be imperfect, or mistaken, yet we have reason to think him sincere. A word of such common and convenient application deserves to be thoroughly understood and cautiously used. Especially in our examination of ourselves, as well as of others, it is of importance, that we know what it is we pretend to, when we lay claim to sincerity. My present purpose is to consider with what imperfections sincerity is consistent; and at another opportunity I shall endeavour to point out some of the most sure and indispensable tests of this quality. In the first place then, sincerity is not inconsistent with some degree of prejudice. Such is the constitution of human nature, and the circumstances of our education, that the best of men find it impossible to grow up without receiving many prejudices against individuals or descriptions of men, as well as against opinions, which greater age and further information are necessary to correct. Thus we find in the evangelist, that the excellent Nathanael, when he is first informed of the origin of Jesus, to whom he is introduced, cries out in the spirit of some of that age, "can any good thing come out of Nazareth" This appears to us a most absurd and unworthy prepossession; yet it did not prevent our Saviour's immediately giving this very Nathanael that memorable character, "behold an Is raelite indeed, in whom there is no guile." This instance in the evangelical narration. should teach us candor in our judgments of men, and encourage us to make every allowance for inevitable prejudice, when it is not obstinately, unjustly cherished. The true difference between a sincere and insincere opinionist is this; that the former, though he is not free from unfortunate biases, is yet willing to be free from them. He neither flies from conviction, nor does he close his eyes against evidence. He is a friend perhaps of particular men, or attached to particular opinions, but he is neither afraid of the progress of truth, nor does he place impediments in the way of examination. The insincere bigot, on the contrary, stifles his convictions, and perverts testimony. He is angry when he is found in the wrong, and dissem bles when he is really convinced of his error. His prejudices are personal; and his views are selfish and milignant. Not so the guileless Nathanael; for he came at the invitation of Jesus, and saw, and was converted. Again, religious sincerity is not inconsistent with considerable ignorance. The whole history of pious men bears witness to this, and illustrates the comprehensive nature of true religion. We find in the gospels, that the apostles, who were most sincerely attached to their master during his life, were yet, in a great degree, ignorant of his real character, till after his resurrection. They could not be persuaded, that he was to suffer; and even after he had suffered and risen again, their minds were full of his royal character, and they were expecting to see him "restore the kingdom to Israel." Before the vision granted to Peter, the disciples had no suspicion, that the favor of God was to be extended to the Gentiles. Now whoever will consider the importance of these facts and doctrines, such as the sufferings of Christ, his real character as Messiah, and the comprehension and extension of his church, must acknowledge, that they were subjects of what we should call fundamental iinportance in the christian dispensation. If then the early disciples could remain under such gross misapprehensions on these subjects, and yet be regarded as. the sincere friends and followers of Christ; it surely is too presumptuous in us to say of one another, that a ́denial of this or that tenet, which to us appears plainly revealed, is yet inconsistent with another man's religious sincerity, or a state of acceptance with God. It may be, that unity of sentiment, as far as some would wish to carry it, has be come necessary to unity of affection; but we ought to inquire, whether we are not wrong in harboring that temper of mind, which makes this unity of opinion so necessary to christian affection. You perhaps have attained to certain fundamental principles of christian belief, which appear to you so clear, that you are astonished how any one, who reads the scriptures, can for a moment doubt them. You are conscious of your own sincerity, and therefore it is natural enough to conclude, that he, who does not think like yourself, cannot be as sincere. But let us remember, that when we once begin to make that a test of others' sincerity, which we know would have been of our own, we go beyond our christian liberty; for no one but God has a right to say what is fundament tal to any individual, or what errors may coexist with humility and honesty of mind. Thirdly. Religious sincerity is not inconsistent with occasional lapses, or considerable infirmities. There is no man upon earth, who doth good and sinneth not; and if God should be strict to mark iniquity, even in the most sincere, who could stand before him? Thus it may happen, that the most devout christian may find his affections sometimes languid, and his thoughts wandering; but if this were the habitual state of his mind in prayer, he would have reason to be alarmed, and we should doubt his sincerity. The meek may sometimes be betrayed into passion, and the temperate into excessive indulgence; but the proof of his insincerity in such cases would be, not that he fell into the sin, but that he fell into it without remorse, or exposed himself again without precaution. There are some faults, to which the most ardent and open dispositions are peculiarly exposed, and there are other sins of the habitual temper, which never appear in the ordinary and public department; if then you would know what faults of your character may excite a doubt of the sincerity of your religious professions, be assured, that your sudden infirmities of temper are not half so sure a test of your religion, as what may be called your ruling passion and tenor of life. POETRY. GOD THE GIVER OF EVERY BLESSING. AUTHOR of life, of joy, of health, O give me strength to speak thy praise, Jesus, the Saviour, dwelt on earth. Ah who can tell the bitter scorn, Low in the grave the Saviour lay, No more shall tears our cheeks bedew; Children of God, who part on earth, Father of love! this work is thine. HYMN, COMPOSED FOR THE HUMANE SOCIETY, JUNE, 1813. THE grave of Lazarus how blest, And mercy's voice awoke the dead! That voice recalled the widow's son, When pale upon his funeral bier, From death to life :-the Saviour felt Compassion at a mother's tear.j Nor did the rabbi plead in vain O'er his wan daughter's closing eyes; The great Physician touched the child, And death gave back the lovely prize. as. Philanthropy, with angel smile, Then cheered the poor, and chased despair: The dungeon beamed with sudden light, With health and joy-for Christ was there. In humble imitation led, By his great law of love refined, May we the blest example feel, And aid the cause of human kind. * John xi. † Luke vii. ‡ Luke viii. A letter from a Moravian missionary at St. Thomas, May, 1811. "I have again arrived in St. ThomThe negroes received us with the most lively expressions of joy. I must add something concerning the distri bution of the Spanish Testaments, which I was favored to carry out with me, with a view to give them to those Spaniards, who came hither from Porto If the Bible in their own language. Christ. Obs. sionaries at Antigua. Rico. As the worthy British and Foreign Bible Society has been pleased to place their trust in me, I am thankful that I may hope to have fulfilled their kind intentions already. I had a rich enjoyment in performing this act of benevolence, while I presented to the dark looking Spaniards this val- From a report of the Moravian misuable gift of the society. Their gloomy countenances, which in general seemed to indicate a disposition rather for all the wrathful passions, than for friendship and confidence, brightened up with an expression of gratitude, of which their tears gave farther evidence; and they declared their regard and love for their benefactors in the warmest terms. Their thanks do not belong to me, they are altogether due to that benevolent society, to whom I beg you to transfer them. I am fully rewarded by what I have enjoyed as a blessing for my own soul on this occasion. I endeavoured to give them a proper account of the Bible Society, and aim of their labors; which was to put, if possible, into the hands of every man, to whom they could procure access, the Holy Word of God, that he might read and study it for himself. Many wished to possess the whole St. Johns, Dec. 30, 1811. "In answer to inquiries made by the legislature, we have given in the num ber of baptized negroes belonging to our congregations in this island; at St. Johns 3640, at Gracehill 1326; at Gracebay 790 adults; baptized children in the three settlements 1916; catechumens 1316, besides the new people." Christ. Obs. From a Moravian missionary at Suri nam, Dec. 27, 1811. "After all the changes that have occurred in this year by decease, exclusion, addition, and readmission, the negro congregation at Paromaribo consists of 456 persons, exclusive of 39 candidates for baptism, and new peo ple. The number of communicants is 362." Christ. Obs. PROPRIETORS' NOTICE. WHEN the arrangements were made for this work, it was supposed, that a large majority of the subscribers would, on account of the price, prefer the numbers printed on common paper. It was therefore determined, that of 2000 copies, 1200 should be printed on common paper and 800 on fine. But the proprietors have found themselves disappoinied, and unable to satisfy the demands for fine paper. This is to them a matter of serious regret. With a view to remedy the evil as soon as they can, without too much hazard, they have it in contemplation to close the first volume with the eighth number, and commence the second volume with the commencement of the next year. At which time it is hoped an arrangement may be made to meet the wishes of all the subscribers. If the first volume should close in December, those, who shall have paid for twelve numbers, will be considered as having paid in advance for four numbers of the second volume. As there may be many, who will subscribe for the second volume, who have not subscribed for the first, it is intended that each volume shall be complete by itself, without any continuation of pieces from the number for December to that of January. It is requested that all, who have the care of subscription papers, would give all needful information to the publishers, Cummings and Hilliard, as early as the first of December next, that the proprietors may know what arrangements to make for the second volume. Candidate for the ministry, recently approbated. THE No. 6. CHRISTIAN DISCIPLE. OCTOBER, 1813. VOL. I. SKETCH OF THE LIFE AND CHARACTER OF THE As Mr. Howe was a trinitarian, and published his views on the subject, it would perhaps be deemed unpardonable, if this should be passed over in silence. As we are to call no man Master, knowing that one is our Master, who is now in heaven; so we wish not to reproach either the dead or the living for their honest opinions, knowing that we also are liable to err. But notwithstanding all the piety, learning, and discernment of Mr. Howe, he en-. tertained such views of the trinity, as exposed him to the charge of heresy, in the opinion of some, who assumed the name of the orthodox in his own time; and such as perhaps no judicious trinitarian, in this country, will admit. Not long before Mr. Howe published his sentiments on this subject, Dr. Wallace, Dr. Sherlock, Dr. South, Dr. Cudworth, and some others, had published different and even contradictory explanations of the doctrine. By an anonymous writer these publications had been answered, and their hostility to each other had been illustrated. From these circumstances Mr. Howe was led According to Dr. Wallace the three persons are only three respects or relations of God to his creatures, as Creator, Redeemer, and Sanctifier. This he illustrated by three names or titles of the same man; and by the three dimensions of a cube, length, breadth, and depth. Dr. Sherlock maintained, that the three persons were "three distinet, infinite beings, minds, or spirits," as distinct as any three men; and that these three beings are united in one God by "mutual consciousness.' |