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His time a moment, and a point his "fpace."

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IVINITY is a fcience, and muft be ftudied to be understood: it is the nobleft of all fciences, whether you confider its object or its end; yet we fee it unhappily much neglected in our public education; and too little regarded by, too little inculcated on, the profeffed candidates for the facred function.-From this fountain evidently flows that ignorance of divine things difcernable in many, who have affumed the arduous office of inftructing their fellow mortals: who rufh, raw and undifciplined from the roftrum to the pulpit: and vent wild and indigested harangues, to their own great difcredit, and the fore vexation and difappointment of their hearers. This gives encouragement to the unlettered amongit the vul. gar: ftimulates that vanity, which Incites them, out of contempt of their teacher's abilities, to over rate their own and to encroach upon the facerdotal office, by proudly af fuming the dignity of inftructors, and the talk of inftructing.

As fuch an omiffion in our public feminaries, is rather the misfortune than the fault of young men ; they deserve our pity, and not our contempt. And it should give us pleafure, while we lament the evil, at the fame time to remark, that this, notwithstanding, some able and VOL. II. No. 11

excellent divines have extricated themselves from the inconveniencies of their education: and, fuperior to all the difficulties and improprieties of their academic inftructions, have fhone, in all times as ornaments of the religion which they profefs, and of the church to which they minifter. While we may indulge a benevolent wish, that an affair of fo public and fo important concern, will not continue much longer, unà noticed; nor be fuffered to pafs unregarded in those univerfities, where

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are affured, fo many men of candour and virtue at prefent prefide; who are animated with no less a regard for the British than for the Christian republic.

Another fource of evil to theolo gy, is that ftrange but universal contempt, which has been thrown on f stems; and on the ftudy of di vinity in a fyftematical way. This arofe from the dry and improper attention given to fyftems in a former age: a blind deference to which is, doubtless, attended with many ill effects. And, generally, the abufe of a thing, though excellent.in itfelf, and meriting high commendation, tends to the difgrace and fometimes to the utter difufe of the thing itfelf. This hath happened with the fyftems of divinity. Perhaps we may add further, that the inelegance and crudeness of many of thofe fyftems, not to mention their party attachments, co-operated to their contempt and rejection. It is certain, however, that if we defire to be adepts in theology, the regular and the proper way is to ftudy it fyftematically :-not with an implicit and mean deference to the fentiments of others, remembering always, that the fcriptures are the only infallible directors of our faith ;-but purfuing a general and well connected plan; and gaining a thorough acquaintance with

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the whole Chriftian fabric, before we commence delineators of its architecture, or attempt to point out. its fymmetry and beauties.

Upon thefe confiderations, the writers engaged to furnish this portion of the prefent literary performance, have determined to purfue a general plan; not with the fond hope that they fhall be able to rectify the evils whereof they complain; but rather with a view to point out fome leading principles, which may ferve as general hints or notices, to the ftudents in that facred fcience; and which may give a fketch, however imperfect, for mafterly hands to improve and finish.

Many learned and excellent divines, have more than once observed that a body of divinity might, with great eafe, and much profit, be selected from the fermons, and other compofitions, of our English writers in theology, who, perhaps, may in this branch, contend the prize with thofe of all other nations; where therefore upon any fubject, we find a mafterly compofition, we shall not hesitate to introduce it; and in compliance with a hint from a friendly correfpondent we propofe to give abridgements of, and extracts from the difcourfes of our most esteemed clergymen of the church of England.

The plan upon which almost all the fyftems we have feen hitherto, have been built, is not that which we intend to follow. We appre hend it improper, and therefore defign to take a different method. We propofe first to view that which is nearest to us-man or human nature, as we read it in our own breafts, as we fee it within or with. out. And having gained fome knowledge of our flate, we defign to furvey the feveral doctrines of philofophers and others to examine their pretenfions-to fearch after the true religion-to delineate all its great doctrines-to explain its fublime morals-to enforce its folemn functions-and to omit no

thing, which may tend to establish our faith, confirm our hope, and animate our love.

Upon the right knowledge of human nature depends the right knowledge of religion. Know thyfelf, was an advice full of wifdom, confidered in every refpect. And indeed, the Chriftian religion is fo perfectly connected with this knowledge, that while ftrangers, to it, we must be ftrangers to the high and important doctrines of that religion. Nay the whole difpute between Chriftians and Deifts lies here; the one afferts man to be in a ftate whence particular wants and duties arife: the other afferts him to be in a different ftate, as free from thofe wants, as of confequence he is, from the obligation of thofe duties. So that on this hinge the whole controverfy may well be faid to turn, and therefore of high importance it is, truly and perfectly to understand the prefent nature and condition of man.

"The difference (fays the prefent Lord Bishop of London) be- / tween a true Deist and a Christian, arifes from the doctrine, that Chrift came to fave finners. They both equally believe the Being and Providence of God; and the obligations of morality are equally admitted on both fides. The neceffity of a virtuous life, in obedience to thefe obligations is no matter of difpute; at least there is no reason why it should be matter of difpute between them.

The Deift has no room to doubt in this cafe; for he has no other hope than in his obedience, which of neceffity therefore must be fo perfect, as to render him acceptable in the fight of his equitable judge: and if the Christian builds fo far on other hopes, as to neglect the weighty matters of the law, he deceives himself, and abufes the gofpel of his Saviour.

But then, in other refpects, they differ widely: the Deift reckons himself, and the rest of mankind,

to

to be in that ftate of nature in which God created them, and therefore capable of obtaining by the prefent powers of nature, the end defigned by God for man: in confequence of this, as he owns the duty of obeying God, fo, in right of his obedience, he claims. his favour and protection. The Christian is perfuaded, that man has fallen from the ftate of innocence in which he was created; that being a finner, he has no claim upon God by his obedience, but ftands in need of pardon; and that being now weak through fin, he ftands in need of grace and affiftance to enable him to perform the conditions on which the pardon of God is offered. And he believes that God has, indeed, pardoned mankind, and granted them reconciliation, being thereunto moved by the obedience and the fufferings of Jefus Chrift, his fon; and that he hath promifed, and will furely give his grace and affiftance to all true believers in Chrift, to enable them to perform the conditions of his pardon.'

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It is obvious therefore from hence, that nothing can be more oppofite than the religion of a Chriftian and that of a Deift: fince the bleffings and privileges which the former eftimates at the highest rate, and values as his greatest happiness, are confidered by the latter as mere delufions and nonentities; as vanities, which have no existence, or could bear no price, if they did really exift. And this effential difference is founded on the different fentiments they embrace, with regard to man, his prefent ftate, and true condition.

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flow from this pure fountain are incomparable. It is not only the moft valuable acquifition, but the highest enjoyment of Life. It affords both the moft pleafing fatisfaction, and the greatest comfort. The mind never unbends itself fo agreeably as in the refined, rational converfation, of a well chofen friend. It labours under no reftraint, but can difclofe its fecrets with confidence and fecurity. It comforts itself with the pleafing fatisfaction of having a friend, who will, with the greateft tendernefs, fympathize with it, in its forrows, and kindly participate its joys; who will exert himfelf to heighten the one and alleviate the other. It relies upon the wisdom and fidelity of his coun-" fels under all his difficulties and embarrassments, and is certain that his power and intereft will not only be ready to affift in extricating it out of its perplexities; but every means will be attempted to confole, to delight, to chear, and refresh it. True friendship eafes and unloads the mind, clears and improves the understanding, engenders thoughts and knowledge, and animates virtue and good refolutions. Providence hath given nothing more valuable than fuch a friendfip. But the difficulty of acquiring it is adequate to the value. For mankind in general are fo attached to felf intereft, and friendship acquires fuch a variety of particulars to make it firm and endearing, that we may confider it, at least in its purity, as a very rare and fingular bleffing. Man is naturally prone to be fociable, and it is certainly advifeable to form and cultivate friendship, but at the fame time it is requinte to be very flow and cautious in its firit formation. For it is equally as imprudent as dangerous to form fudden intimacies. Friendships fuddenly contracted are as fuddenly diffolved, and many put on the F2

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mask of friendship merely to ferve their own interests, or convenience, and to deceive the unwary. These falfe friends are far from uncommon, though undeferving of its title, because acting inconfiftently with the very nature of friendfhip. But,

The most likely method to form a true and lafting friendship is, to felect one who is noted for his piety and virtue, who is ftrictly juft and punctual in the discharge of his duty, both to God and man. For he who is conftant in performing his duty to his Maker is most likely to be fincere in friendship. But even with fuch a perfon it would be very imprudent to act without referve, till his fincerity and conftancy are in fome measure proved. If upon trial he proves himfelf worthy of that esteem and mutual confidence which is infeparable from true friendship; the acquifition is inestimable, and the chief ftudy fhould be to fecure the comfort of fuch a connexion, by adopting fuch a mode of behaviour towards him, as is confiftent not only with the nature of the engagement, but the pureft virtue. An evenness of temper, and a conftant regular good behaviour are the chief requifites to retain a true friend, and fhould be nicely practifed by both parties. For a changeable, fluctuating temper, is not only incapable of the truth, but of experiencing the fine fenfations of friendship.

Conftancy in virtue is equally as requifite as in behaviour: For no friendship can be true or permanent where virtue is excluded. Whatever is juft, right, and equitable must always be the rule of conduct, as well in rejecting, as complying with the folicitations of a friend. For the obligations to virtue are prior to thofe of friendfhip, confequently demand a prior attention.

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As no man living is clear from the blemishes and imperfections of human nature, so true friends will be ever indulgent to each others frailties, though they ought to animadvert on them in private. For this is one of the most useful, though at the fame time, moft delicate offices of friendship. proof is certainly confiftent with the nature of friendship. He cannot be fincere in his profeffions, who can behold his friend commit ting an error, and either neglects or refufes to admonifh him. though reproof is neceffary, and fhould be looked upon as an obligation, yet it must be used with caution. It muft, in order to have a defired effect, be performed in fuch a manner, that he may perceive it is wholly defigned to promote his well-being. For if it has the leaft appearance of felf pleafure it will be fure to create difguft. And, therefore, reproof muft not· only be ftrictly juft, but in every refpect calculated to answer the purpofe of its being given.

Where true friendship exifts theparties are as tenacious of each others characters as of their own. If the reputation of one is attacked, the other will be fure to defend him. when abfent, and with prudence fecond him when prefent. They maintain their bond of friendship inviolable, and enjoy all its pleafures, and by animating each other. to virtue and religion, establish an alliance beyond the reach of time. to destroy.

In fhort, as true friendship affords the moft refined pleasure, it demands our attention; as it is often a cloak for felf-intereft, it requires the utmoft caution in its formation; and as it is a bleffing but feldom enjoyed, particularly in its native purity, it merits the utmoft circumfpection and care to render it fecure and lafting when it is acquired; and we may with propriety, elteem

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ABBON, a city in the boun

daries of the tribe of Judah, Jofhua xv. 40. It was fituated near the fouth borders; but being a fmall place, it foon fell into decay, and there have been no remains of it for many years before the Babylonifh captivity.

CABUL, the name which Hiram king of Tyre gave to the twenty cities in Galilee, of which king Solomon made him a prefent, for the great fervices he had done him in building the temple, 1 Kings ix. 13. Thefe cities not being agreeable to Hiram, when he went to vifit them, he called them Cabul, which, in the Hebrew, fignifies dirty. As they are never once mentioned in the New Teftament, fo probably they had after that time fallen into decay, or their names were then changed; a circumstance common enough in all parts of the world.

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CESAREA, a city built by Herod the Great, and thus called in honour of Auguftus Cæfar, to whom Herod was a mean tributary flave. This city ftcod upon the fea-fide,

near the coaft of Phoenicia; and would have been very convenient for trade, but that it had a bad har bour. To remedy this, he ordered a mole to be made in the form of a half moon, and large enough for a royal navy to ride in. The boundaries of this town were all of marble; but the mafter piece of all was the port. This city was in process of time very confiderable, and was fituated about fix hundred furlongs from Jerufalem. Here it was that king Herod Agrippa was fmitten of the Lord, and died, being eaten up of worms, Acts xii. Cornelius, the centurion, and the firft-fruits of the Gentiles to the gofpel, was here baptized by the apostle Peter, Acts x. Here Philip the deacon lived with the four maiden daughters. At Cæfarea the prophet Agabus foretold to St. Paul, that he would be bound and confined by his enemies at Jerufalem. Cæfarea' was in great repute during the crufades; and at prefent it is a very confiderable place, fubject to the Turks.

CALAH, an ancient city of Affyria, built, as is fuppofed, by Nimrod, Gen. x. 12. It flood at a vast distance from Nineveh, and at prefent there are no remains of it left.

CAL NEH, a city in the land of Shinar, built by Nimrod (Gen. x. 10.) as at that time belonging to his kingdom. That it was fituated in Mefopotamia, is extremely probably, and for many centuries it was the capital of the city of the Parthians. The river Tigris ran through part of it; but none of our modern travellers have been able to discover its remains.

[To be continued.]

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