one place-small in number-each having its first-fruits or elected elder over them is not the difficulty solved? To illustrate by the foregoing simile, we say, the Alderinan or Elder of this or that ward-the aldermen or elders of the city. 4. It may be asked, If it is so, is it of any consequence? In every thing truth is of consequence. I say not this is the true statement, but ask the question. If it is truth, the consequences may be very material, 1. Such meetings of the elders would weaken party zeal-would overcome prejudices-would lead good men to a knowledge of each other and of the truth-It would stir them up to mutual knowledge, more indefatigable exertions, more extensive usefulness. 2. It would bring the people to be one in mind, though not one in knowledge-it would unite them together by the bond of love; obedience to Christ, in the spirit of love, would become the soul of union amongst the disciples of Jesus. To conclude: if this subject should be thoroughly examined, and the statement found correct, ought not Universalists, as peculiarly professing to obey the Scriptures, to set an example to every other sect, by first uniting together in social meetings, at stated periods with the same faith, and inviting the elder of every other Christian assembly to meet with them, that the watchmen of Israel may see eye to eye, and soon have one Lord, one faith, and one baptism? IF you think the following inquiry into the meaning of Kings, ii. 9. being the substance of a friendly correspondence lately carried on respecting Shimei's case, would not be unsuitable to the plan of your Miscellany, it is at your service. A. V. Q. Have met with a criticism on 1 Kings, ii. 9. in which the writer contends that the words of David to Solomon, instead of reading," But his hoar head bring thou down to the grave with blood," ought to be read, "But bring NOT down his hoary head to the grave with blood," From examining the text I cannot satisfy myself that the criticism is well founded. Will you, Sir, have the goodness to consult the Hebrew, and give me your thoughts of it. 4. Respecting this criticism, I am perfectly of your mind, that it is unsupported by any good authority whatsoever, and as a proof thereof, I here transcribe the text, with Montanus's Latin interlineary version. Και αμη αθώωσης αυτον, οτι ανηρ σεφ ει συ και γνώση α ποιήσεις αυτώ, και κατάξεις την πολίαν αυτε εν αίματι εις αδε. Tremellius—“ Nunc autem sontem ne absolvito cum vir sapiens šis: ́sed cognosce quid sis facturus eo, ut deducas canitiem ejus cum sanguine in sepulchrum." These authorities sufficiently support the common translation; and as to a different reading, it would have been found in Dr. Kennicott's Hebrew Bible, if such an one had been extant. But what would soon put an end to the difficulty is to read the verse with the context, comparing it with some other parts, which relate to the same subject, which, if properly attended to, will immediately decide the controversy with every candid inquirer. In the beginning of the chapter we find David, conscious of his approaching dissolution, is giving his son Solomon a most solemn charge respecting the government of the kingdom by the commandments, statutes, judgments, and testimonies of Jehovah, as written in the law of Moses*; in the course of which he makes mention of Joab and Shimei, who were both, at that time, under sentence of death; the former by the statute of Gen. ix. 6. and Numb. xxxv. 31 †. and the latter under 1 Kings, ii. "Now the days of David drew nigh that he should die; and he charged Solomon his son, saying, I go the way of all the earth; be thou strong, therefore, and shew thyself a man, and keep the charge of the Lord thy God, to walk in his ways, to keep his statutes, and his commandments, and his judgments, and his testimonies, as it is written in the law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself; that Jehovah may continue his word which he spake concerning me, saying, If thy children take heed to their way, to walk before me in truth, with all their heart, and with all their soul, there shall not fail thee, said he, a man on the throne of Israel." Whoso †, Surely, your blood of your lives-at the hand of man, at the hand of every man's brother will I require the life of man. sheddeth man's blood, by man shall his blood be shed; for in the image of God made he man.' "Moreover, ye shall take no satisfaction for the life of a murderer, which is guilty of death; but he shall be surely put to death." that of Exod. xxii. 28 and Lev. xix. 12. Now notwithstanding these men's execution had been respted a considerable time, it was out of David's power to pardon either of them. "For he that despised 'Moses' law, died without mercy; for it was so steadfast, that every transgression and disobedience received a just recompence of reward;" consequently, whatever was his attachment to these men in delaying the period of their existence, yet, in his last instructions to Solomon, he appeals to his son's own knowledge of the divine law, and the necessity he was under in the perforinance of all it's requirements, so as not to expose himself and posterity to it's curse, (ver. 4.) according to the statute of Deut. xxvii. 26. "Cursed be he that confirmeth not all the words of this law to do them," &c. For these reasons I conclude that David stands perfectly vindicated from the charge of going out of the world under the influence of either a revengeful or unforgiving temper respecting these men. And as to Solomon's conduct, so far as it regards Shimei, nothing can be more clear than the reluctance he discovers in executing speedily the sentence of the divine law against this evil doer, that he even reprieves him from the capital part of the punishinent upon his oath of perpetually confining himself within the walls of the city of Jerusalem; which, on account of a breach thereof, by a subsequent wilful transgression of the statue of Lev. xix. 12. Solomon passes the final sentence of death upon him in the following manner. 1 Kings ii. 42, &c. And the king sent and called for Sheinei, and said unto him, Did I not make thee to swear by the Lord, and protested unto thee, saying, know for a certain, that on the day thou goest out, and walkest abroad any whither, that thou shalt surely die? and thou saidst unto me, The word that I have heard is good. Why then hast thou not kept the path of the Lord; and the commandment that I have charged thee with?" &c. Which sentence immediately preceded his execution. Upon the whole, when this subject is duly weighed and considered in all its parts, it appears to me perfectly clear that the translation is exact and literal, and the coppy correct. * "Thou shalt not revile the judges, nor curse the ruler of thy people. -and ye shall not swear by my name faisely, neither shalt thou profane the name of thy God, I am the Lord.” This was all that a king of Israel was able to do; the law having fixed the punishment for every crime Referred to above. Hh 2 SCRIPTURE QUESTIONS. BY SIR, Y inserting the following questions in the Universalist's Miscellany you will much oblige, Yours, &c. A SUSSEX FARMER. QUESTION I. Who are the nations of them which are saved," mentioned in the of the 24th verse of the xxist. chap. of the Revelations ? former part QUESTION II. Who are the kings that shall bring their honour and glory into the holy city? And in what state of being or existence are, they in at that time? And who are their subjects? QUESTION III. And where are the characters, or persons bearing that character, after all things are made new, which are mentioned in the 27th verse of the same chapter? MATHEMATICAL QUESTION. THERE is a certain number consisting of two figures, and is equal to 4 times the sum of the two figures, and if you add 18 to the number the figures will be inverted, viz. the first figure will stand last and the last first-Quere the number?-and how found? TYRO. A SUBLIME THOUGHT. b.. BOSSUET, speaking of the universal prevalence of idolatry, says, “Every thing was God, God himself excepted; and the world which God had made to shew his power, seemed now a temple of idols." POETRY. DEATH BED REPENTANCE. I, THOU Love divine, that dost from high, Thy boundless mercies to dispense By knowing whence their blessings flow. II. Love divine! inspiring sound Seen in all creation round; Tho' sometimes in dread array, Plagues, wars, famines, mark thy way, Want, disease, before thy face, Shade the glories of thy grace; Thunders roar, dread light'nings glare, |