Religious Communications. LETTER TO A FRIEND, Showing that David's imprecations against his enemies were consistent with pious benevolence. Dear Friend, YOUR inquiry is important and difficult. The following ob servations are offered in freedom. If they contribute any thing toward a satisfactory answer, I shall be more than requited for my attention. In the first place I shall cite a passage from Horne's preface to the Psalms, in which he attempts to solve the difficulty you have presented. "The offence taken at the supposed uncharitable and vindictive spirit of the impreca tions, which occur in some of the Psalms, ceases immediately, if we change the imperative for the future, and read, not "LET THEM BE Confounded," &c. but, "THEY SHALL BE confounded," &c. of which the Hebrew is equally capable. Such passages will then have no more difficulty in them, than the other frequent predictions of divine vengeance in the writings of the prophets, or denunciations of it in the gospel, intended to warn, and to alarm sinners, and lead them to repentance, that they may fly from the wrath to come. If the imprecatory form be still contended for, all that can be meant by it, whether uttered by the prophet, by the Messiah, or by ourselves, must be a ratification of the just judgments of the Almighty against his impenitent enemies, like what we find ascribed to the blessed spirits in heaven, when such judgments were executed. But by the fu ture rendering of the verb, every objection is precluded at once." Scott, in his excellent commentary, shows himself to be of the same opinion. "These parts, (the imprecations) must be considered, either as direct prophecies, or as divinely inspir ed declarations of the certain doom awaiting all the opposers of Christ." He gives it as his opinion, that "where the literal rendering contains simply a prediction, and changing the future for the imperative or optative implies an imprecation or a wish, the literal version is certainly preferable. Yet," he says, "it cannot be denied, that the form of imprecation is often used, as implying that the impenitent enemies of God and his Christ will perish, with the approbation of all holy creatures, and that the very prayers of believers for themselves and the church, will be answered in the destruction of their enemies." But whichsoever of the interpretations is adopted, we may argue from David's general conduct and acknowledged charac ter, that his imprecations were uttered with benevolent feelings. View his treatment of Saul, his persevering and mortal enemy, when God delivered him into his hands, and he was solicited to put him to death. Had Da.. vid been actuated by revenge, how quickly would he have destroyed him. But he nobly refused, and treated his implacable enemy with respect and tender- vid, not merely as a private per ness. How benevolent was his conduct toward his enemies in their afflictions. "As for me," he says, "when they were sick, my clothing was sackcloth; I humbled my soul with fasting, and my prayer returned into mine own bosom, I behaved myself, as though he had been my friend or brother. I bowed down heavily, as one that mourn eth for his mother." This is an excellent comment on the divine command; Love your enemies, bless them that curse you, do good to them that hate you, and pray for them, who despitefully use you and persecute you. Such being David's habitual character, can it be supposed, that his imprecations were dictated by malevolent feelings? Can a person of such benevolent conduct express any other than benevolent desires in his prayers? It is common to abound more in friendly wishes, than in kind and generous deeds. It is many times easier to pray for others, than to do them good. But to suppose that David's imprecations were expressive of malevolence, would make his prayers less friendly than his conduct. Indeed the supposition is contrary to the whole tenor of Scripture respecting his character. He is uniformly represented, as a man of distinguished piety, a man after God's own heart. Why is it not reasonable to consider David's imprecations, as the dictate of pure benevolence? The enemies of David were the enemies of Jehovah. They opposed the glory and government of the Most High. They set themselves against Da son, but as a servant of God, and a very distinguished character in the church. His cause was the cause of God and his people. Hence he prayed; "Stir up thyself and awake to my judgment, even unto my cause, my God, and my Lord. Let them shout for joy and be glad, that favour my righteous cause." Opposed to all holy beings, the enemies of David deserved destruction, He cordially acquiesced in it, as just. But as He felt benevolently towards them, and had a deep sense of their awful doom. But he as deeply felt that they deserved endless punishment. Accordingly he said; let them be destroyed. I have fervently prayed, that they might repent. they remain incorrigible, I acquiesce in their ruin; for it is perfectly just. In this view, my friend, ought not we to feel, as David did? Do not the wicked deserve endless destruction? Shall our hearts rise in opposition to the Judge of all the earth, and object to their doom? Or shall we submissively say, let justice take place. Contemplate the perfect benevolence of the Redeemer. How tenderly did he weep over Jerusalem! How graciously did he pray for his murderous foes! Father, forgive them, for they know not what they do. He even laid down his life for the salvation of sinners. Yet he denounced awful woes against the Scribes and Pharisees, and gave them up to final ruin, as incorrigible transgressors. "Fill ye up the measure of your fathers. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?" - Paul could wish himself aceursed from Christ for his brethren the Jews. Still he approved the final ruin of Christ's enemies. If any man love not the Lord Jesus Christ, let him be anathema, maranatha. The same regard to justice disposed him to say; Alexander, the coppersmith, did me much evil. The Lord reward him according to his works, man The truly benevolent may desire the destruction of those, who are finally rebellious. Benevolence supremely regards God and his kingdom. The glory of God and the blessedness of his kingdom are infinitely more desirable, than the happiness of individuals. No one in the exercise of benevolence trifles with the happiness of others, or desires their misery for its own sake. The virtuous citizen desires that the murderer, the robber, and the midnight assassin may be detected and receive their just deserts; not because he is malicious and desires their misery for its own sake, but for the peace of society, and the honour of its just laws. So, while the Psalmist had no direct pleasure in the punishment of others; yet for the glory of God and the good of his people, he prayed for divine wrath upon the wicked. He knew that the glory of God required the destruction of his incorrigible enemies. As God would be honoured by that event; so would the blessedness of saints and angels be promoted.. This accords with the language rupt the earth with her fornica tion, and hath avenged the blood of his servants at her hand." As the inhabitants of heaven express perfect benevolence in praising God for the destruction of his enemies; so David was truly benevolent in praying for the same event. How will it be at the final judgment, when all the wicked will be separated from the righteous, and receive their awful doom? In the exercise of perfect benevolence the righteous will say, amen, to the irrevocable sentence, depart, ye cursed. My dear friend, how complete, how remediless must be the destruction of the wicked, if it fulfil the desire of all holy beings. Let David's imprecations remind us of our awful doom, if we die impenitent. All the wise and good will unitedly say of us, let them be punished with everlasting destruction. How can we hope for salvation, except in the present life we repent, and become reconciled to God, so that we can rejoice not only in his mercies, but in his judgments. And let us also remember that the same benevolence, which will dispose us to acquiesce in the just punishment of sinners, will lead us, by fervent prayer, and zealous, unwearied exertion, to seck their salvation, while it is an accepted time and day of mercy. ZETA. EXAMPLE. of the heavenly hosts; Alleluia, THE PERFECTION OF CHRIST salvation, glory, and honour, and power unto the Lord our God; for true and righteous are his judgments, for he hath judged the great whore, which did cor JESUS CHRIST came into the world, not only as a Redeemer, but also as an Instructor. The religion which he taught to men, he exemplified in his own life. This may operate to the good, of And his example is perfect. It is such as had never appeared in the world before, and has never appeared since. It is a comprehensive example. There are, indeed, some virtues, which he could not directly exemplify, as there were some relations, which he did not sustain. But he exhibited other more general virtues, which, being formed in the heart, and drawn into practice, will lead to the exercise of all. That universal benevo lence, which appeared in him, will, in all our intercourse with mankind, dispose us to justice, fairness, and fidelity; virtues which he could not so directly exhibit in his life, having never made a secular profession his business, nor worldly gain his object. By his attention to friends, by his affection to brethren, and by his care for his disciples, he has shewn parents and heads of families, how they ought to walk in their houses, though he never sustained the natural relation of a father. He expressed a particular affection for natural relatives and chosen friends; but he never shewed any exceptionable partiality to them. Natural affection in him, as a man, had its just operation; but it had no influence on his conduct in the capacity of a Saviour. To his relatives he of fered no easier terms of salvation, and no higher advantages to obtain it, than what he offered to others. And indeed, his brethren were not the first who believed in him. Those were his brethren, sisters and parents, who did the will of his heavenly Father. Thus he has stated the true bounds of natural affection. its objects; but not to the inju ry of others. Though there are some particular virtues, or branches of virtue, which his worldly condition never called into action, yet he has exemplified all the radical & fundamental virtues of religion. If we introduce these into our practice, others will follow, when occasion calls. There are many examples recorded in Scripture for our imitation. These, though excellent in the main, were not perfect in every thing. They were chiefly eminent for single and particular virtues. Moses was celebrated for his meekness; Job for his pa tience; David for his devoutness; Elijah for his zeal; John for his suavity of temper. But in the life of Christ every virtue is displayed in its full lustre. It is a great advantage to see our whole duty marked out in a single life, and to contemplate it in one view, without the trouble of selecting from a number of examples the best things, and putting them together in one character. This is done to our hands in the pattern of Christ. His example is suited to the case of all Christians, in all times and places. It is designed for universal benefit ; and therefore is abstracted, as much as possible, from peculiar situations, and adapted to circumstances common to mankind. If he had appeared as a temporal prince, or an opulent nobleman, he might have given an excellent pattern of justice and liberality to the rich and powerful; but he could not so well have exhibited the duties of those in private life, or in a moderate condition. His example therefore would have been much less useful on the whole; for the rich and great make but a small proportion of mankind. But as he appeared in a low condition, he was able to exhibit the virtues, which immediately concern the great body of the human race, and to exhibit them in an easy and familiar manner, adapted to their observation. This example was not raised by worldly dignity above the sight, but by humble poverty brought down to the inspection of common people. Every one may see in it something pertinent to himself. Even the rich and great may learn from Christ the duties of their high station; for though he appeared as a private and a poor man, yet his works proved him to be a messenger from heaven. The poor from him may learn the duties of their humble condition; for though he was rich, yet for their sakes he became poor. Christ's example was without defect. Other examples may be encouragements to virtue; this only is a standard of virtue. In every other example, however good, we find imperfection. There is, at best, a mixture of wisdom and folly, of rectitude and depravity, of good and evil; and before we imitate it, we must separate the mixture, expunge the faults, supply the defects, and place the good by itself. But in the example of Christ there is virtue without defect, purity without blemish, humility without meanness, innocence without weakness, wisdom without artifice, constancy without stiffness. The divine character is the standard of moral perfection. But this is an object of faith, not of sight. In Christ the perfect character of God is brought down to mortal view in such a soft and easy light, that we can behold it without terror, and contemplate it without amazement. That God is a being of holiness, justice, truth and goodness, we believe; and that we ought to be like him in these perfections, we acknowledge. But it is a mighty advantage to see these perfections familiarly exemplified in him, who came from the bosom of the Father, and manifested himself in our flesh. The divine character is per fect; but there are many things essential to religion in man, which can have no place in the Deity; such as meekness, humility, resignation and self denial. Of these virtues we have an example in Jesus Christ, who, being in the form of God, humbled himself, and was made in the likeness of men. The example of Christ, as it was human and suited to the condition of man, so it was condescending, and adapted to the condition of every man. There was nothing in it distant and reserved, dark and intricate; but it was all free and open, easy to be understood, and level to the weakest capacity. He never placed religion in austerity of manners, peculiarity of habit, mortification of body, refinement of speculation, or depth of learning; but he made it to consist in the strict virtues and plain duties of a holy heart and life; in love to God and charity to men; in humility, meekness, patience and contentment. He carried on a simple, uniform design to bring glory to God, and happiness to |