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he had been educated, but his orthodoxy was attended by an amiable charity, which led him to maintain, and to "speak the truth in love."

When Mr. Shepherd came to appear in the capacity of a preacher of the Gospel, he discovered himself to be in earnest in his great work, and while he sought to please God, he secured the approbation of his hearers. But the hopes of his venerable father, and numerous friends, were quickly sunk; though Mr. S. was permitted to enter on the ministerial work, he does not appear to have engaged in the duties of a stated preacher. Bodily disorders, which seemed to have attacked him shortly after the completion of his preparatory studies, removed him from the pulpit, and, after a long period of suffering, brought him “to the house appointed for all living." The young preacher was thus called to exemplify the influence of the truths which he had begun to preach, and divine grace enabled him to exemplify it, not merely by the silence of patience, and the language of resignation, but also by expressions of his firm faith in that Saviour whom he had preached to others. Relying on the grace of God in Jesus Christ, and supported through the valley of the shadow of death, he feared no evil; and, possessed of assurance of hope, he was not only willing to die, but desired to depart and to be with Christ.

His funeral sermon was preached at Braintree, May 22, 1733; and was delivered, at his request by his friend and fellow-student, the Rev. W. Ford, of Castle Hedingham. Mr. F. published the discourse, at the desire of the ministers present at its delivery, who, with one exception, were fellow-students with Mr. Shepherd, under Dr. Ridgley and Mr. Eames. The dedication of this

discourse contains a testimony to the ministers and congregations of that neighbourhood, too gratifying to be overlooked. "Suffer me to take this occasion to express my great sense of the kind providence that has placed my lot in so agreeable a neighbourhood; and I take pleasure in telling the world, that whatever lesser differer.ces there may be in our sentiments, I believe no part of the kingdom can be found where there is a more hearty affection between neighbouring ministers and their congregations, than in these parts.'

ECCLESIASTICS.

+EXTRACTS FROM A PAPER BY MR. LOCKE, ON CIVIL AND ECCLESIASTICAL POWER, AND INDORSED BY HIM

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• Ford's Sermons, occasioned by the Death of the Rev. Timothy Shepherd

The italics are ours, as also the interpretations printed in italics and placed between brackets.

2. The terms of communion with, or being a part of, this (civil) socie:y-is promise of obedience to the laws of it.

3. The proper matter, of the laws of this society, are all things conducing to the end above mentioned* viz. civil happiness; and are in effect almost all moral and indifferent things, which yet are not the proper matter of the laws of the society, till the doing or omitting of any of them, come to have a tendency TO THE END ABOVE-MENTIONED.

4. The means to procure obedience to the laws of this (civil) society, and thereby preserve it, force or punishment: i. e. the abridgment of any one's share of the good things of the world within the reach of the society, and sometimes a total deprivation, as in the case of capital punishments.

And this, I think, is the whole end, latitude, and extent of CIVIL POWER AND

SOCIETY.

2. The terms of communion or conditions of being members of this (religious) society-is promise of obedi ence to the laws of it.

3. The proper matter of the laws of this (religious) society, are all things tending to the attainment of future bliss which are of three sorts:

a. Matters of faith and
opinion, which terminate
in the understanding.
b. Matters of worship,
which contain both the
ways of expressing our
honor and adoration of
the Deity, and of ad-
dress to him for the ob-
taining any good from
him.

c. Matters of discipline, or
the right management of
our actions in respect of
ourselves and others.

4. The means to preserve obedience to the laws of this (ecclesiastical) society, are the hopes and fears of happiness and misery in annother world.

But though the laws of this society be in order to happiness in another world, and so the penalties annexed to them are also of another world; yet the society being in this world and to be continued here, there are some means necessary for the preservation of the society here, which is the expulsion of such

"The proper object which they aim and are intended to secure.

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This being, as I suppose, the distinct bounds of church and state, let us a little compare them together;

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3. The terms of communion must be the same in all societies.

4. The laws of a commonwealth are MUTABLE, being made within the society by an authority not distinct from it, nor exterior to it.

5. The proper means to procure obedience to the law of the civil society, and thereby attain the end, civil hap

4. The laws of religious society, bating those which are only subservient to the order necessary to their execution, are immutable, not subject to any authority of the society, but * * * made by a lawgiver without the society, and paramount to it.

5. The proper means to procure obedience to the laws of religion, are the rewards and punishments of the

piness is force or punishment. i. It is effectual and adequate for the preservation of the society, and civil happiness is the immedi ate and natural consequence of the execution of the law. ii. It is just, for the breach of the laws being mostly the prejudice and diminution of another man's right, and always tending to the dissolution of the society, in the continuance whereof, every man's particular right is comprehended, it is just that he who has impaired another man's good, should suffer the diminution of his own.

other world; but CIVIL PUN=

ISHMENT is not so.

i. Because it is ineffectual to that purpose; for punishment is never sufficient to keep men to the obedi.. ence of any law, where the evil it brings is not certainly greater than the good which is obtained or expect→ ed from the disobedience; and therefore, no temporal punishment can be sufficient to persuade a man to, or from a way which he be lieves leads to everlasting happiness or misery.

ii. Because it is unjust, that I should be despoiled of my good things of this world, WHERE I DISTURB NOT IN THE LEAST, THE ENJOYMENT OF OTHERS; for my faith or worship hurts not another man in any (temporal) concernment of his.

MISSIONS.

NATIVE SPEECH.

IN the summer of last year, the Rev. A. Buzacott of Raratonga visited Sydney in company with Makea, a converted chief of the station in which he had been labouring. This pious native, who, although of the same name, must not be confounded with the Makea of whom mention is so frequently made in the "Missionary Enterprises," was a boy when the island was discovered; but he became an attendant upon the first Sabbath's service which was conducted at Raratonga, entered the Sabbath-school at its formation, and has from that time, to use Mr. Buzacott's words, "been a steady friend of missionaries and missions, has made himself useful in a variety of ways, has maintained a consistent walk as a

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