morat, and political, by OWEN FELTHAM, Esq." a writer of the seventeenth century, will afford a favourable specimen of the quaintness and raciness of the style of that period, and may gratify those who, like Alphonso, king of Arragon, opine that there are only four things in the world worth living for, old wine to drink, old wood to burn, old books to read, and old friends to converse with.

"OWEN FELTHAM. was born in the reign of James I. in Suffolk, Old England, where his family had been settled for several generations. Few particulars are known of his history, though it appears that his learning and virtues- recommended him to the notice of the Earlof Thomond, in whose family he lived for some years in easy and honourable dependence. He wrote ، Resolves, divine, moral, and political,' a work of great merit and singular excellence, of which the 12th edition appeared in 1709, in 8vo.This book, se valuable for its refined sentiments, its pointed delineations of duty, and its interesting tendency to instruct the mind and improve the heart in the road of virtue, has lately been edited, with a few alterations, by Mr. CUMMING, and deservedly recommends itself to universal perusal."Lempriers's Biog. Dict. New-York edit: 1810.

This essay is taken from the ninth impression, folio, London, 1670, published in the lifetime of the author. To give it full effect, and to afford modern readers a competent idea of the manner and spirit of that age, it would be desirable to copy, cop exactly,

the orthography, italics, and punctuation: The trouble will be more than requited by thus preserving the venerable air and costume of the original. Your constant reader,

INDAGATOR.

New-York, 12th June, 1819.

Of the Danger of a fruitless Hearer. THOUGH Preaching in it's elocutive part be but the conception of Man, and differs as the gifts and abilities of men give it lustre or depression; and many Hearers for their knowledge

are able to instruct their Teachers: Yet, as it puts us in mind of our duties, that may perhaps be out of our thoughts; and as it is the Ordinance of God, and may quicken and enliven our Conversation, we owe it both our Reverence and Attention. And though we may think our education and parts have set us in a higher form than it hath done him that does ascend the Pulpit; yet without a derogation to our own Endowments (as in other Arts so in that of Divinity:) we may well conceive, He that makes it his trade and calling should better understand it, and is likely to be more perfect in it, than he that hath inspection therein but by the by and obviously. Arts, perfect are by exercise and industry. As man is born a Child, and does by tendence and improving time, creep up to full Maturity; So Arts at first are infant-things, till fild, and garnisht, they burnish out in perfection. Even in matter of fact; they have easier and nearer waies to do things, who with assiduity and practice are still intent upon them; than can by those be thought on, that are strangers to the profession. And these Considerations may certainly content us to hear sometimes the meaner-parted preach. The Apostle allows it the foolishness of preaching, yet it was the way that peopled all the world with Christianity. It bruised the stanch Philosopher, and brought the wilful Pagan off from all his Idols. It topp'd the soaring Eagle with the crosse, and bowed the lofty Conquerour to his knee and Tears. And, what know we but sometimes our Corruptions may be let out by a poor brass pin, as well as by the dextrous hand that guides a silver Laumcet? He that is our spiritual Physician is not confin'd to any certain instrument that he will use to cure us with. And if we out of Copper, Lead, or Pewter-preaching, can extract pure Gold, I take 'tis no impeachment to our wise Philosophy. Surely they are not right, that because they can not hear such as they would, will therefore come at none. I will hear a good one, if I can; but rather hear an easie one than not to hear at all.

He abandons his cure, that refuses to come at his Chirurgion.

That Cloth can never be White that lies where dews do never fall upon it. I observe those that leave the Church-assemblies (so they be not Heretical) do grow at last to leave Religion too. The Righteous man, by the unwise actions of others, does grow wiser. Even out of weakness he can gather strength. Now the great King of Heaven entertains not fools for his followers: If they be not wise before they come, yet they are wise in coming; and then, for that, he makes them so for ever after. Tis a prerogative belongs to his Servants; those that pay him their obedience, he does reward with Wisdome and Understanding. It was by keeping his Commandements that Davids wisedome did exceed his Teachers. He that hath wisedome to be truly Religious, cannot be condemnedly a Fool. Every precept of Christianity, is a Maxim of profoundest prudence. 'Tis the Gospels work to reduce man to the principles of his first Creation; that is, to be both good and wise. Our Ancestors it seems were clear of this Opinion. He that was pious and just was reckoned a righteous Man. Godliness and Integrity was call'd and counted Righteousness. And in their old Saxon English, Righteous was Rightwise, and Righteousness was originally Right-wiseness. 'Tis the fear of God that is the beginning of Wisedome: And all that seek it have a good understanding. It is to be presum'd, the Merchant that sold all to buy the Pearl, was as well Wise as Rich. Those therefore that withdraw from the means altogether, (which, in ordinary, is preaching) or are long livers under it unprofitably, by degrees grow strangers to it, and dislike it. 'Tis an Aphorism in Physick, That they who in the beginning of diseases eat much and mend not, fall at last to a general loathing of Food. The Moral is as true in Divinity. He that hath a sick Conscience and lives a Hearer under a fruitful Ministry, if he grows not sound he will learn to despise the Word. When food converts not into Nourishment, 'twill not

be long before the Body languisheth. Blessings neglected in the Van do troop in curses in the Rear and sequel; but, when contemned, Vengeance. Who neglects the good he may have, shall find the evil that he would avoyd. Justly he sits in darkness, that would not light his Taper when the Fire burn'd clearly. Offers of Mercy sleighted, prepare the way for Judgments. We deeper charge ourselves. Yet are we more uncapable of clearing our accounts. He that needs Counsel and will not daign to lend a listning ear, destines himself to misery, and is the willing Author of his own sad woe. Continue at a stay we cannot: Corruption neither mends itself, nor leaves to be so till it bring destruction. The fire followed Lots neglected preaching. Capernaum's fate was heavyer for her miracles. Desperate is his estate, that hates the thing should help him. If ever you see a drowning man refuse help, conclude him a wilful Murtherer. When God offers more than hee's oblig'd to, we ought by all the waies we can to meet so glorious Mercies. To the burying of such Treasures, there belongs a Curse; To their mispending, Punishment and Confusion.

PSALM XCV.

(From D'Oyly's and Mant's Family Bible, now publishing by T. & J. Swords.-1 he notes between brackets

are added to the American edition.)

1 An exhortation to praise God, 3 for his greatness, 6 and for his good

ness, 8 and not to tempt him.

[The introduction of the first-begotten into the world. A prophetic Song, consisting of six parts; namely, Psalms xcv. xcvi. xcvii. xcviii. xcix. c-These six

Psalms form, if I mistake not, one entire prophetic poem, cited by St. Paul in the Epistle to the Hebrews, under the title of the introduction of the First-Born into the world. Each Psalm has its proper subject, which is some particular branch of the general argument, the establishment of the Messiah's kingdom. The 95th Psalm asserts Jehovah's Godhead and his power over all nature, and exhorts his people to serve him. In Psalm 96th, all nations are exhorted to join in his service, because he cometh to judge all mankind, Jew and Gentile. In the 97th Psalm, Jehovah reigns over all the world, the idols are deserted, the Just One is glorified. In the 98th Psalm, Jehovah hath done wonders, and wrought deliverance for himself: he hath remembered his mercy toward the house of Israel: he comes to judge the whole world. This, I think, clearly alludes to a * restoration of the Jewish nation. In the

99th, Jehovah, seated between the cherubim in Zion, [the visible Church,] reigns over all the world, to be praised for the justice of his government. In the 100th Psalm, all the world is called upon to praise Jehovah the Creator, whose mercy and truth are everlasting. Bp. Horsley.]

The author of the Epistle to the Hebrews hath taught us to consider this Psalm as an address to believers under the Gospel; and he affirms it to be written by David, Heb. iv. 7. Bp. Horne.

[This Psalm hath been long used in the Christian Church, as a proper introduction to her holy services. Bp. Horne.]

1 O COME, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation.

[Ver. 1. O come, let us sing unto the Lord: &c.] In this first verse, Christians now exhort and stir up each other, as the Jews did of old, to employ their voices in honour of Jehovah, to celebrate the Rock of their

5 The sea is his, and he made it: and his hands formed the dry land.

[4, 5. In his hand, &c.] The treasures, which lie hid in the deep places of the earth beneath; the majestick pride and strength of the hills, which tower above, and lift up their heads to heaven; the unnumbered waves of the great and wide sea, which roll in perpetual motion round the world; the rich and variegated produce of the dry land, crowned with verdure and beauty; together with every thing that liveth in the waters or on the earth; all are under the government of our God; by him were all things created; by him have all things been redeemed. Bp. Horne.]

-the strength of the hills] That is, the loftiest and largest hills. Dr. Hammond.

6 O come, let us worship and bow down: let us kneel before the LORD our maker.

6. - let us kneel before the Lord] It is most becoming, on all occasions, to ex

our enemies, hath opened our lips, and our mouths ought, therefore, to show forth his praise. He is the Rock of ages, in which is opened a fountain for sin and uncleanness; the Rock which attends the Church in the wilderness, pouring forth the water of life for her use and comfort; the Rock which is our fortress against every enemy, shadowing and refreshing a weary land. "O come, then, let us sing unto this our Lord, let us make a joyful noise unto this Rock of our salvation. Bp. Horne.]

2 Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms.

[2. Let us come before his presence with thanksgiving, &c.] The presence of Jehovah dwelt formerly between the cherubim, in a tabernacle, or temple, made with hands, whither the Israelites were to resort, until God became manifest in the

suitable actions body; and, especially, to "kneel before the Lord our maker," when we humbly pour forth to his sacred name the tribute of our prayers

and adorations.

[If we are to worship God for the being, and the benefits which we receive at his hands, as the plain rules of reason inform us; then does it seem agreeable to the same reason, that we should make use of do best express the total and entire deall those several ways of worship, which pendance we have on him. The soul worships him, by framing to itself awful ideas of his majesty and great excellencies, by invoking aid and assistance from him, and by putting up praises to him. The body worships him, by bowing and prostrating itself; and by all those humble and devout postures, which suit best with those inward affections and dispositions of the mind. Both together make up that complete harmony of Divine worship, which

sence left the synagogue, and removed into the Christian Church; by her we are now invited to come before that presence with thanksgiving, and, while we make a joyful noise, by chanting these Divine Psalms, to imitate, in some measure, the heavenly

choirs, who rest not from their

employment of praising God day or night,

Rev. iv. 8. Bp. Horne.]

3 For the LORD is a great God, and a great King above all gods.

3.

above all gods.] Above all the powers of heaven and earth. Bp. Patrick.

parts of our frame in the same acts of acknowledgment.-Let us carry in our ears always when we enter into the place of God's publick worship, the sound of those expressions he used to Moses out of the "Put off thy shoes from thy feet, for the place whereon thou standest

flaming bush:

is holy ground!"-Let us consider with

slovenly worship; a worship fit neither for God, who is a God of beauty and order, to receive; nor for man, who is the only creature in this lower world that has a sense of these things, to pay. But let us not think we have fulfilled our duty merely by resorting to the Church, and adding one to the number of the congregation; by doing as other men do, and saying as other men say there; nor hope to atone by an outwardly decent behaviour, for an inwardly alienated mind. But let us, whenever we come to the house of God, not fail to come whole and entire; to offer and present unto God (as the Liturgy speaks) ourselves, our souls, and bodies, to be a reasonable, holy, and lively sacrifice to him: let us resolve to worship him, not with our lips and knees only, but (as we are obliged to love him) even with all our heart, and with all our soul, and with all our mind, and with all our strength." The service of our sanctuary is particularly contrived to promote attention by the decent, order ly, and solemn manner, in which it is performed. For it is neither, on the one side, so very plain and simple, as not to be able to rouse; nor, on the other, so splendid and gaudy, as to be apt to distract the mind. It is duly tempered between these extremes, and partakes of either, as far as either is requisite towards creating and cherishing a sound and reasonable, a warm and active devotion. Pictures, indeed,

and images, to which the Church of Rome in this case has recourse, fix the attention; but it is on a wrong object. A multitude of vain and pompous ceremonies, a variety of rich habits and ornaments, musick framed for delight, without improvement: these things, indeed, may render an assembly attentive; but so likewise would a scene in the theatre. The devotion they produce (if indeed they produce any) goes no farther than the senses; it is not that

of the heart and spirit. But with us, all

the outside of our worship contributes towards the inward life and reality of it: our Churches are decently adorned; they who officiate at our altars, are decently habited; our daily service is performed, and our sacraments administered in a becoming and reverend manner; our musick is always, or always ought to be, grave and solemn. Every part and circumstance of our worship is so ordered, as to inspire us with an holy reverence and awe, and so far to keep the outward senses awake, as their vigilance may be of use to give wings to our devotion, ion, and vigour to our minds. Bp. Atterbury.]

7 For he is our God; and we are the people of his pasture, and the sheep of his hand. To-day if ye will hear his voice,

ture, and the sheep of his hand; if ye will hear his voice to-day;" that is, If ye will be his obedient people, he will continue to be your God. Or else, the word translated "if" may be rendered in the optative form; "O that you would hear his voice to-day," saying unto you, "Harden not," &c. However this be, what follows to the end of the Psalm is undoubtedly spoken in the person of God himself. Bp. Horne.

[An additional reason why we should both praise Jehovah and pray to him, is the peculiar relation into which he hath been pleased to put himself by the covenant of grace; he is our God; we are the objects of his tender care and unspeakable love; we are his people, and his sheep: his chosen flock, which he hath purchased with his blood, which he feeds with his word, and refreshes with his Spirit, in fair and pleasant pastures. From these pastures, O thou good Shepherd, suffer us not to stray; or, if we do stray, bring us speedily back again, by any means, which thou, in thine infinite wisdom, shalt think fit. Wholesome is the discipline which drives us into the fold, and keeps us there. Bp. Horne.]

8 Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness :

9 When your fathers tempted me, proved me, and saw my work.

8, 9. Harden not, &c.] These verses allude to what passed at the place called Massah, and Meribah, from the people there striving with their God, notwithstanding all the mighty works which he had wrou wrought for them before their eyes,

Exod. xvii. 7. Bp. Horne.

9. When your fathers tempted me,] See the notes on Numb. xiv. 22.

10 Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways:

10.- they have not known my ways:] They have not acknowledged my power and presence among them. Bp. Wilson.

11 Unto whom I sware in my wrath that they should not enter into my rest.