ples of Christ. When it is said, "the Lord added to the church," the meaning is, he added to the christian congregation. As believers in Jesus multiplied, so their church or congregation inereased. After a few years the apostles propagated the gospel among the heathen nations, made disciples, and gathered christian congregations in different places. As the word which is translated church, had two significations among the Jews, so it had among the christians. Among the Jews it sometimes signified the whole body of the Jews, at others, a particnlar assembly; so among the christians, it sometimes signified the whole body of christians, at others, a particular so When ciety or congregation. If the foregoing statements are as correct, as they are believed to be, some serious questions must arise in the minds of reflecting christians. But we must dismiss the subject for the present, in the hope of obtaining more satisfactory information in respect to the inferences, which seem to be unavoidable. CHARACTER OF THE REV. THOMAS BARNARD, d. d. In our Number for November encouragement was given that some account of Dr. Barnard would appear in this work. For the following particulars, we are indebted to a sermon, occasioned by his death, and delivered by his friend, the Rev. Dr. Prince. Dr. Barnard was the son of the Rev. Thomas Barnard of Salem. The ministerial office had descended in his family in a direct line through four generations. He was born February 5, 1748-graduated at Harvard University, 1766-was ordained over the North Church in Salem January 13, 1773-received the degree of D. D. from the Universities of Edinburgh and Providence 1794. He died of an ap * oplectic fit, October 1, 1814, in • In May 1773 he married Miss Lois Gardner, the daughter of Mr. Samuel Gardner, a respectable merchant of Salem. She is now left a disconsolate widw, to mourn the loss of a faithful and affectionate husband. tice. His preaching was more practical than metaphysical; though he did not neglect to discuss any religious subject which he thought would throw light on the scriptures, inform the minds of his hearers, and lay open the designs of God in the gospel, impress the minds of his hearers with reverence and love, confirm their faith, and excite obedience. In the latter part of his life, his choice of subjects was more upon the frailties of our nature, its infirmities and mortality, than in former days. As he advanced in life and felt a nearer approach to the end of it, he might naturally be led more to the contemplation of these subjects. After his decease, part of a sermon was found on his table, which he had begun to write from these words: "My flesh and my heart fail, but God is the strength of my heart and my portion forever." Ps. Ixxiii. 26. a striking coincidence between the subject which engaged his mind, and his death. Probably the very last day he spent on earth, he was employed in writing on this subject. AMBITION OF CESAR AND POMPEY. IN PEACE, without enterprizing upon the rights of each other, for the vain glory of conquest, and the enlargement of power, the whole world might be at quiet. But their ambition, their follies, and their humor, leading them constantly to encroach upon, and quarrel with each other, they involve all that are under them, in the mischiefs thereof, and many thousands are they, which yearly perish by it. So that it may almost raise a doubt, wheth er the benefit which the world receives from government, be fufficient to make amends, for the calamities, which it suffers from the follies, mistakes, and maladministrations of those that manage it." RELIGIOUS EXPERIENCE. In a former number of the Disciple, I attempted to expose, what I thought was an erroneous opinion, on the subject of religious experience. Will you permit me, within as narrow limits as I can, to suggest what I believe to be other mistakes upon this subject? 1. It is thought by some, that religious experience consists in a particular set of feelings, which are, and can be excited, only by particular doctrines of religion. Sach for example as the doctrines of original and total depravityor in other words, a guilt deriv. ed from Adam;-of the consequent condemnation of the whole human race in Adam, to the misery of eternal fire; of the eternal purpose of God, of his mere good pleasure, to save a part of the creatures, who, he knew, would descend from Adam; that Christ suffered, in their stead, all the indignation of God, which would otherwise have been suffered by these objects of his election; that the righteousness of Christ is imputed, by faith alone, to the elect;-and that they to whom this righteousness is imputed, can never fall from grace. These are supposed to be fundamental principles of the gospel. To experience religion then, is to feel this guilt derived * No. 14. from Adam;-to feel that, for it, we deserve the eternal wrath and curse of God;-that of his mere good pleasure, he has elected us to eternal life;-that Christ has borne the guilt of all our sins; that we are clothed with his righteousness; and that for his righteousness, and not at all for our own obedience, we are to hope for the final rewards of heaven. If these are doctrines of our religion, then our experience of their efficacy in making us better, is religious experience. But an experience of the efficacy of any other doctrines, or principles of the gospel, by which good affections and habits are exercised and confirmed, and evil dispositions and propensities are checked and overcome, is as certainly christian experience. I do not inquire, whether these which we have enumerated, are doctrines of the gospel. But though I am not so happy, as to have known their power by my own experience, yet may I not have felt the truth and efficacy of the presence, the wisdom, and the goodness of God? I do not know, by my experience, the guilt of Adam's sin. Or rather, I neither feel accountable, nor deserving of punishment, for it. But I am sensible of my own transgressions; and I hope, in the conviction of them, salvation is sure. They have never felt the raptures of heaven. that I feel deeply humble and penitent before God. I feel that God is love, in giving his Son, To such persons I would say, that whosoever believeth in him that as far as my reading, and might not perish, but have ever- observation have extended, the lasting life. I feel that God has most truly devout and pious, have inseparably connected duty with ever been the most deeply sensithe best happiness, and vice with ble of their unworthiness, and the the greatest misery. I feel that least inclined to indulge this unin God I live, and move, and have doubting assurance. I would remy being; that He should be the highest object of my love, my trust, and my devotion; that in every violation of a law of his gospel, I violate at the same time a law of my nature; and that, as an accountable being, my happiuess, both in time and in eternity, can be secure, only while I possess his approbation. Is not this religious experience? Do I not indeed experience the power of religion in every instance, in which I experience the efficacy of a religious doctrine, principle, or sentiment? I am obliged to recur again to the definition of experience. It is knowledge derived from practice. It is obvious then, that the particular feelings which are excited by the peculiar doc trines to which we have adverted, cannot be all which is properly comprehended in christian experience. 2. Some of the truly pious are so very unhappy as to believe, that they have never felt the power of religion, because they have never felt assurance and rapture. They have felt godly sorrow; love and reverence of God; the grace of God in the gospel, constraining them to his service; and have found the best happiness of their lives, in obeying his will. But they have never felt a perfect confidence that their own mind them of the warnings of the gospels-"give all diligence to make your calling and election sure;" and "let him that thinketh he standeth, take heed lest he fall."-I would refer them to the example of Paul-“I count not myself to have apprehended;-I do not reckon myself to have laid hold on the prize. But one thing I do. Not minding the things be hind me, but exceedingly stretching myself to the things before me, I press toward the mark, for the prize of the high calling of God in Christ Jesus." "I so run, not as uncertainly; so fight I, not as one that beateth the air; but I keep under my body, and bring it into subjection; lest that, by any means, when I have preached to others, I MYSELF SHOULD BE A CAST-AWAY."—But if Paul, after all his labors, and sufferings, and successes, and evidences of divine favor towards him, still felt that he might fall from christian piety and virtue, and might still be rejected--have we a right to assurance? The experience of repentance; of confidence that the allotments of God, whatever they are, will be right; of humble hope of the divine acceptance; and of fear lest, a promise being left of entering into rest, we should thro' negligence, or grosser vice, fall short of it, is far more consistent, I think, with the spirit of the gospel, and will conduce far more to our final acceptance and happi ness. 3. I will refer to only one more mistake on this subject. It is, that a death bed experience is an assurance of the acceptance of God. ment in which we can enjoy the service of sin? What is it, bnt an offering to God of the dregs of life, which we give, only because we can no longer withhold them? And is this repentance to salvation?" Is this adding to our faith virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity? Is this that "holiness, without which no flesh shall see the Lord? The number is great of those, who are looking to this experience, as the basis of their expectations of the rewards of pie- A death bed experience! And ety and virtue. Hence, in a great is it always delusive? 0, no. It measure, the eager curiosity is precious indeed, when it is the which is felt, to know every ex- experience of a soul which, in pression and feeling of the dying. its best days, has consecrated its It is common to have expressions best faculties and services to of peculiar religious sensibility God. To him who has been acon a sick and dying bed, from customed to this devotion, it is those who have been the most inan experience of the truth of the different concerning religion, or promise, "my grace is sufficient even the most vicious, in the for thee; for my strength is made days of their health and vigor. perfect in weakness." It is an They feel then, that they are experience of the salutary tensinners, and that they need a Sav- dencies of all the principles by ior; and they believe and trust which it has been actuated, exin the promise, "whosoever com- tending themselves over the mind eth to me, I will in no wise cast and heart with increasing powout." They die therefore, as er, in the time when their enthey affirm, with a good hope of couragement and consolation are mercy. Hence it is thought to most eagerly demanded. It is be safe to trust to the feelings an experience, that in keeping the experience of a dying bed; God's commandments, there is a and the great work of life is de- great and sure reward.-O how ferred to the hour of dissolution. different from the death bed exThis is an error, against which perience of him, who repents of every one, who is disposed to its his sins, only because he fears indulgence, should be warned the anger of God, against whom with the greatest solemnity; for they have been committed; who as it may lead to every vice, it dedicates himself to his Maker may be fatal to the best interests and Savior, only because he can of the soul of him who fosters it. no longer devote himself to vice; A death bed experience! What and who cries for mercy and is it, in such circumstances, but heaven, because that, every hold a deliberate rejection of the ser- upon this world being lost, he vice of God, to the very last mo- can no longer feel impunity in Vol. III. |