As it regards the general question we agree. You would deem the piety of the individual who should marry an openly irreligious person,' as more than questionable; the Christian who should marry without possessing satisfactory evidence of piety in the person of his choice, as committing sin; and if any member of a church violates any one of the commands of Christ, you say it is the duty of his fellow-members to admonish and reprove him. subjection to God, and of complacency in his service, I do not see that we are justified in supposing that real religion exists. Knowing that it is wholly wanting in an unrenewed heart, and required by God to be avowed for the honour of his majesty, by the person on whom he has bestowed it, and that, from its natural character and invariable effects, it can scarcely be concealed where it exists, the absence of its manifestations goes far to prove the want of the thing itself. That it may be assumed where it is not possessed is unquestionable, but this affords no ground for supposing its existence where its indications are wanting. Some of the appearances of life may be counterfeited, but life itself cannot exist without respiration and emotion. ma The duty of admonition, &c. on their part, of course, you regard as enjoined upon them by the laws of Christ, since the church has no authority but what it receives from Him. And the design of church-fellowship, church discipline, and of every thing pertaining to it, though conducive, in a variety of ways, to Instead of regarding a the advantage of the church itself, trimonial connection with a merely (excommunication even being sa- negative character as only imprulutary in its design, and in re- dent in an avowed Christian, viz. ference to the subject of it, a one who professes to identify his remedial measure,) has yet for highest happiness with the honour its ultimate object, the preserva- of Christ, and to have no interests tion of the honour of Christ in of his own separate from the prosthe world; this being indeed the perity of Christ's kingdom, I great end of the formation of must think it indicative of a lathe church, and the conversion of mentable and most dangerous deevery individual Christian. Now, cay of personal religion. I bewith these views, I would ob- lieve that a Christian is not at serve that it appears to me, that liberty to put himself in circuma professed Christian acts, not only stances so disadvantageous to his imprudently, (which, if I mistake progressive improvement in holinot, is your view of the case,) but, ness, usefulness, and religious in a very sinful manner, in marrying comfort; that his doing so betrays a' merely negative character.' For far more regard to his own nasuch a description of character tural inclinations than to Christ's we know is never recognized commandments; that he is bound by heaven. On the contrary, not to have no unnecessary associato be for Christ is declared by tion with irreligious persons, (exhimself to be against him, and cept for their advantage,) much not to love God, is to be crimi- less be inseparably yoked' with nally disaffected towards him. one who has no sympathies And where the prevailing spirit in common with him in the most and general behaviour indicate the important of all concerns, viz. existence of no habits of mental the daily worship of God, com munion with the saints, and the formation of children's minds, tastes, and characters for eternity and heaven. But with regard to the sinfulness of the conduct probably we are agreed. The next question is, how is such an offender to be treated? То overlook such a matter, appears to me to be nearly equivalent with a participation in the guilt of the offender-it is suffering sin unrepented of to rest upon our brother-the honour of Christ is allowed to be tarnishedground is furnished for the formation of a low and trifling estimate of the evil of sin-and the way is prepared for fresh offences. And, estimating the magnitude of the evil by the natural and direct consequences resulting from it, does it not appear exceedingly great? Is there any thing so obviously calculated to break down the divine distinction between the church and the world-to confound those things which in their own natures are essentially opposed to mingle things which God requires to be kept separate' and to establish a communion' between light and darkness ?' Do not innumerable facts prove that nothing so effectually militates against the religious education of children? And is there any thing more manifestly conducive to the formation of that low, wretched, and delusive standard of character, which, I fear, is too general in our churches, and which is so prejudicial to the honour and increase of true religion? Upon these grounds, I think such transactions imperatively call for censure. And censure, if applied at all, must be public, the offence being committed openly. The rule which Christ gives us for the treatment of private and personal offences, is manifestly in applicable to such cases; while the apostle's principle, • Them that sin rebuke before all, that others may fear,' seems to me to prescribe both the mode of treatment, and the end to be kept in view. My own feelings make me fully aware of the difficulty of this style of conduct. The difficulty, however, consists, in my view, not in determining the propriety of applying censure, but in the inconveniences resulting to the pastor from a faithful and conscientious performance of duty. Here, however, faith in God must sustain us. It will be said by some, such measures are calculated to irritate and repel an individual who might have been won over and brought into the church by his or her partner, if the conduct of the latter in forming the alliance had not been censured. To this I reply, such a conversion I should suspect to be mere external conformity to the conduct, and compliance with the known wishes of the other party. But I would ask, is God likely to bless the efforts and prayers of a person to the conversion of an individual, with whom himself had forbidden an alliance, and which alliance was deliberately contracted in direct and wilful opposition to his known will? Still it will be said, perhaps, by some, that severity and harshness is not the spirit of Christ, nor calculated to recommend religion. To such I should reply, The "sharp rebukes," and public censures which Timothy and Titus (1 Tim. v. 20; 2 Tim. iv. 2; Tit. i. 13.; ii. 15.) are directed to administer, were benevolent, both in their origin and design. Their object was the destruction of sin, and the salvation of the sinner, the flesh was to be mortified, that the spirit might be saved.' But to feel complacency towards a sinner, is directly contrary to the will of God, and would argue that our own heart was not right with him. If any reduction of the claims of Christ, or any relaxation of his requirements be deemed a recommendation of religion, I need not say, We have not so learned Christ.' We have no authority to propose a compromise, nor do we expect to see religion aided by any measures that spring out of policy, expediency, or worldly prudence. Our only hope of being successful, as his servants, is founded upon our being obedient to his will. In maintaining his own institutions and authority inviolate, we are sure of securing his approbation and favour, and we doubt not thus of being indulged with prosperity. I am, my dear Sir, ORIGINAL LETTER OF DR. CASAUBON TO MR. WOTTON ON THE JEWISH TARGUMS. To the Editors.-Few occurrences produce more agreeable emotions than suddenly meeting a friend who has been long absent; or than hearing the voice of such an one in pleasant converse, after a lengthened fit of taciturnity. It signifies little, under such circumstances, whether the forbearance of speech have proceeded from disease, or sloth, or caprice; or yet from that queer state of mind, once so felicitously illustrated by an allusion to "sweet instruments hung up in cases, which keep their sounds to themselves." وو Since the silence which has long brooded over your uncommonly intelligent ،، Bookworm is broken, it is not very important to what cause it should be attributed. It may be that, like the acquaintance he mentions in his last communication, (April 1826), he has been enterprising some elephantine folios; or translating the innumerable quotations of some Gatakerian sermonizer; or eating his way straight on till some allotted task was perforated. Be the fact, however, what it may, no one, I apprehend, has any right to inquire. Charity will believe that, like the industrious bee, he has been working to enrich the community-a surmise which his recent lucubration well supports. He has, indeed, re-appeared most auspiciously; presenting to notice the profound and venerable Meric Casaubon; and in a way too, so thoroughly manly and genteel, as not once to remind an observer of those stupid Clergymen whom Dean Swift ridiculed, because of the awkwardness of their bow. Possessing a letter in the handwriting of Dr. Casaubon, addressed to the learned William Wotton, but hitherto concealed from the public eye, it will not form an uninteresting sequel to the paper of your anonymous correspondent. While it will gratify the curious, it will, I hope, act upon that nameless, but "right merrie" supporter, as a stimulus to more frequent contributions. His excellent compositions possess one powerful recommendation, that sarcastic as some of them, (for instance, that in your present volume, p. 87, &c.) may strike strangers, they are not merely sarcastic. Those who know him know also, that he believes every word. Can any of your readers state who Dr. Casaubon married? I am, &c. Z. "Good Mr. Wotton-The Targum of Jerusalem, you know, is but here and there a verse by patches, whereas Jonathan's Paraphrase is a continued paraphrase upon ye whole Pentateuch. Now because the Jerusalem Targum hath most affinitie with Jonathan's, and is, for the most part, taken out of it, it is commonly joyned with it, soe yt Jonathans Paraphrase and ye Jer. Targum, make but one booke, for ye most part; and soe it is in my Latin Translation, where ye Jerusalem Targum comes in here and there in ye margin only; Jonathans makes ye body of ye booke, soe yt I cannot part with ye one, but ye other must goe along. By y' L' you seeme to mee to apprehend ym as distinct: which if they were, I could easily contrive how to pleasure Mr. Tayl', and doe myselfe noe wrong. But whome I trust with ye one, I must trust with ye other also; and though I am willing to give him a copie of ye Targum of Jerusalem, yet I am not of Jonathans. I would have you to understand it rightly, yt accordingly you may think of it. My journey to London (for which I have bene ready this good whyle) is somewt suspended. I know not wt to think of it. I doubt my printing busines will be content. I am gladd soe much be putt back by it. But I must is ready, and out of my head. I shall be in Hampshyre, or thereabouts, among my wyves friends, most part of this summer; except I goe to London. About Michaelmas you may heare of mee again, if I live soe long. I committ these enclosed to you; and shall be gladd to heare (y' L' shall be sent to mee wherever I am) yt but I will not promise you any they are safely come to y' hands, ans very speedily, I heartily committ you to God, and rest, "Y very loving friend, POETRY. HYMN." HOLY, HOLY, HOLY, LORD GOD ALMIGHTY."-REV. IV. 8. HOLY! HOLY! HOLY! HOLY! Homerton. N. S. NO. 51. Did we feel thy spotless nature, Surely, scarcely should we dare, But as infinite in mercy, And a Saviour's righteousness JAMES EDMESTON. U WHAT HAST THOU DONE?-JOHN Xviii. 35. BEHOLD the Man! What hast thou done, But who shall dare the angry frown Of Priest and Pharisee; There, view with speechless grief o'erwhelm'd, At her Redeemer's wrong, Mary, by ruffian hands repell'd, Contending with the throng. The servile Pilate she would see, And much she loved her bounteous Lord, That matron, by disease oppress'd, Twelve tedious years had mourned; The lame, the blind, the leprous,- heal'd, To justify the Lord. These, and a cloud of witnesses, J. S. THE LITURGY OF THE CARAÏTE JEWS. PRECENTOR. PEOPLE. PRECENTOR. PEOPLE. THOU Source of light and love divine, To exile now no more condemn Redeemer of thy Sion haste; Why lies thy ancient dwelling waste? PRECENTOR. May Sion be with beauty crown'd PEOPLE. May rays of majesty surround--- PRECENTOR. Thy Sion's liberty proclaim; PEOPLE. Remember her reproach and shame; PRECENTOR. Again, with glory in his train, PEOPLE. |