LOVE FEASTS.

THE THE Love Feafts, Agape, were pacticed among the primitive christians, among whom the rich used liberally to feed the poor, and both ate together as brethren, without any diftinction of circumftances. St. Chryfoftom fays, "The first chriftians had all things in common, as we read in the Acts of the Apoftles; but when that equality of poffeffions ceafed, as it did even in the Apoftles' time, the Love Feast was fubftituted in the room of it. Upon certain days, after partaking of the Lord's Supper, they met at a common feast; the rich bringing provisions, and the poor who had nothing being invited." It is univerfally allowed that these feasts were accompanied with the Lord's Supper; but whether before, or afterwards, has been difputed. Dr. Cave, and most modern interpreters, think that the Eucharift followed the Love Feaft, and the xi. chapter of 1 Cor. feems to favour that opinion, as St. Paul reproves the Corinthians for eating it unworthily, not difcerning the Lord's body, and being drunken at the Lord's Supper, by immoderate feafting before it. It appears from hence, that this benevolent practice was foon abufed. St. Jude alfo fpeaks of fome, of whom he fays, "Thefe are spots in your feafts of charity, when they feaft with you, feeding themselves without fear." St. Peter ufes nearly the fame language, 2 Epistle ii. 17. "Spots are they and blemishes, fporting themselves with their own deceiving, while they feaft with you :" but St. Paul commends Philemon, "Becaufe the bowels of the faints were refreshed by him." Probably, Philemon often had the Love Feafts at his houfe, and at his own coft, when he bountifully fed the poor brethren.

Thefe Feafts of Love, during the first three centuries, were held in the church, that is, in the place where the brethren met for worship, and this without fcandal or offence; but in after times, when luxury and loose manners had crept in amongst chriftians, the heathens, not without reason, taxed them with impurity. This gave occafion to a reformation of them. The kifs of charity, with which the feaft ufed to, end, was no longer given between different fexes; and it was exprefsly forbidden to have any beds or couches, after the manner of the eastern nations, when they ate in ftate. Notwithftanding thefe precautions, the abufes committed in them became fo notorious, that the holding of them was folemnly condemned

condemned in the Council of Carthage, in the year 397. See the article Agape, in the Encyclopædia Britannica.

Among the followers of the late John Welley, there is a practice exifting under the name of a Love Feast; but without any of the ancient hospitality in it. After public worfhip the fociety ftops, they then pray and fing, after which they break bunns together, and eat, drinking water afterwards. During the eating and drinking, or after it, such of them as chuse it, fpeak their experience. The opportunity is longer or fhorter as they feel themfelves enlivened by the exercife. The meeting concludes with finging and prayer. The only inftance that I ever witnetfed of Love Feafts after the primitive manner, was in Suffex, where an ancient Widow of property used at certain times to make a feast, at which the paftor of the church, who was a poor man, was always prefent, the aged poor, the widows of the church and their fatherless children were invited; and if any were fick, the best of the food and a fmail fum of money were fent to them bofore the company fat down to table. Pious conver

fation and chearful hofpitality and prayer crowned the feast, and the broken victuals were divided among the poor guests at their departure. I fhould be happy to fee fuch Feafts of Love among my friends in London.

Oct. 15, 1798.

W. VIDLER.

REVIEW OF BOOKS ON THE UNIVERSAL

DOCTRINE.

Univerfal Salvation, by the late Dr. Huntingdon, of New England.

THE

HE writer of this book feems to have been a good man, who could not endure to think that the God and Father of mercies ever made any rational creature who would be finally miferable. Yet he admits that fin deferves eternal mifery in its own nature, and is exprefsly threatened with it in Scripture; but contends that Chrift died for all, and that the fufferings of Chrift were (by virtue of the dignity of his perfon) eternal fufferings-that Christ acted in the character of a vicar or fubftitute-that the finner was judged, condemned, and punished in him; and confequently, that every man will be holy and happy after death.

The

The whole piece is founded upon Calviniftic principles, and the conclufion is brought out, by extending to all mankind thofe views which Calvinifts apply only to the elect. We are happy to fee that the benevolence of the Divine Character is contended for by any man; but the ground on which this writer'contends for it does not meet our approbation, as he confequently denies all future punishment. Much as we with the univerfal doctrine to prevail, we do not with profperity to this view of it. We must always contend there is a great difference betwixt univerfal Salvation, and univerfal Reftoration. The former admits of no punishment for fin, but in Chrift; the latter admits punishment according to works; but upon the ground of mercy, and for the final benefit of the finner. We understand that Dr. Huntingdon both lived and died a Calvinift; but left this work in manufcript, with directions for its publication after his death. We make no remarks on the integrity of that man, who can believe one thing, and preach another.

QUESTIONS ON ATONEMENT AND PARDON. MR. EDITOR,

BEING a conftant reader of your very useful Mifcellany,

I make bold to write thefe lines by way of enquiry, feeing that though the doctrines of the Bible are all plain and eafy, yet are they much corrupted by the falfe gloffes of men. Some of thofe doctrines need more inveftigation than I am able to give, and not finding them fo well explained as might be expected, by authors, I with, if you think proper, an answer to these questions, from fome of your Correfpondents, through the medium of your Mifcellany, viz. the following: The doctrine of Atonement, and the doctrine of the Divine Pardon. i. e. What is the fcripture account of the expiatory facrifice of the death of Chrift, fo as not to diminish the fulnefs and freeness of Divine Pardon; and the Scripture account of pardon, fo as not to take away, or injure the intention, efficacy, and value, of that great facrifice made by Chrift in his death. A fair, fhort, and feriptural antwer to these enquiries, to myfelf, and I think many others, will be a means of understanding the Bible better on thofe grand fubjects. Your unworthy fellow-fervant in Chrift, STEPHEN BLUNDELL.

Battles, Sept. 22, 1798.

Poetry.

Tho' night's dark hours our eyelids | The following Verfes, being the Pro

clofe,

Our fenfes lull to foft repose,
We trust in God's protecting aid,
To guide us thro' the lonely fhade.
His hands direct this rolling ball,
He bids earth's empires rife and fall,
Calls worlds to being in a breath,
And shuts ten thousand eyes in death.
Dread God! thou source of endlefs
praise

Thou theme of everlasting lays!
Grant us thy grace, and Ŏ! may we,
While living, live alone to thee!

SONNET.

By S. CLEVELAND BLYTH.

AURORA dawn'd, and call'd me

to the field;

A rose fat blushing in the pride of

morn;

Sparkling with dew, the little wanton finil'd,

And feem'd to show the humbler flowrets fcoin.

duction of a poor pious Woman
in Affliction, are inferted at the Re-
queft of her Friend, as expressive of
her Faith and Hope.-Editor.
"Though I walk through the Valley
of the Shadow of Death, I will fear
no Evil, for Thou art with me."

WHEN earthly comforts vanifli,
And like a fhadow fly;
Why fhould I droop and languish

Whilft I've a friend fo nigh,
Who promifes to guide me,

And bear me fafely through;
My heart no fhadow fearches,
With Canaan in my view.
No more my cares perplex me,

Or fighs my bofom rend;
How oft thofe fhadows vex me,
But Jefus is my friend;

A friend that loves at all times,

There's none with him can vic-
Tis Jefus is the Brother
Born for adverfity.

I went at eve, the charm was feen And he will never leave me,

But keep me near his fide;
To thofe green pastures lead me,

Where his own flocks abide.

When I walk through the valley,

And Death's dread shades appear,
Yet will I fear no evil,

For Jefus will be near.
When on the banks of Jordan,
Juft plunging in its stream,
Of life the good and evil

Will then a fhadow feem.
When paffing through that river,
Should phantoms rife to fright,
Jefus will then deliver,

And fill me with delight.
To the mansion he`s provided,

He will my foul remove
From this world's fleeting fhadow,
To real joys above.

ELIZA JORDAN.

MONTHLY