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which he finds? It is a general rule, to receive those, as doctrines of revelation, which, if they were such, could not be expressed in clearer and stronger

terms.

I remember once to have heard two gentlemen disputing on our present subject. One of them, arguing against the Divinity of Christ, said, "If it were true, it certainly would have been expressed in more clear and unequivocal terms." "Well," said the other, "admitting that you believed it, were authorized to teach it, and allowed to use your own language; how would you express the doctrine, to make it indubitable?" "I would say," replied the first, "that Jesus Christ is THE TRUE GOD." "You are very happy," rejoined the other, "in your choice of words, for you have happened to hit on the very words of inspiration. St. John, speaking of the Son, says, "This is the true God, and eternal life."

There are unions in the nature al world, which the philosopher cannot explain. Why should the believer attempt, or the disbeliever demand, an explanation of the union between the divine and human natures in Jesus Christ? The Scripture says enough, when it tells us, that "God was manifested in the Alesh"-that "in Christ dwelt the fulness of the Godhead bodily." Does the philosopher go farther in stating the union be tween soul and body in man?

The Scripture asserts that "all things were created by Jesus Christ" that "he is before all things, and by him all things consist"-that "he searcheth the hearts, and trieth the reins

of the children of men"-that "he will raise the dead, and judge the world at the last day"— that "all the angels of God worship him, and to him every knee shall bow, of things in heaven and things in earth”—that “as he through the eternal Spirit offered himself without spot to God, so his blood can cleanse from all sin, and purge the conscience from dead works." If we believe his Divinity, these doctrines are easily understood, and readily admitted. If we deny it, these doctrines become more difficult to be explained, and more hard to be received, than that which we deny.

Rash and injudicious explanations of the doctrine have probably been the cause, why some have denied, or been thought to deny it. What is denied may perhaps, in many cases, be rather the human dogma, than the divine truth.

How far right conceptions, and correct ideas of this wonderful doctrine, may be essential to salvation, the humble Christian chooses to leave with him, whose judgment is always according to truth. His principal concern is with himself, to know the truth, and to be governed by it. For himself he examines carefully, that he may be fully persuaded in his own mind. But of his brethren he will hope charitably, and speak cautiously. Besure he will be slow to condemn, as heresy, the rejection of his own explanations of particular, doctrines; for he knows, men may agree in the substance, but differ in the circumstances of the faith, delivered to the saints. At a time, when the gospel itself is opposed, its friends ought

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to unite their strength in its defence, and be watchful, lest they weaken their own, and each other's hands by unnecessary controversy, and uncandid severity. But let not Christian candour degenerate into indifference, nor abandon the distinguishing doctrines of the gospel for the sake of peace. The wisdom, which is from above, is peaceable, but it is first pure. THEOPHILUS.

THE DECALOGUE.
SEVENTH COMMANDMENT.

"Thou shalt not commit adultery." MARRIAGE was originally the institution of the Creator, and was designed to promote the purity, domestic comfort, and social order of mankind. To guard men from violating its sacred duties is the object of this precept.

The comment, which our Lord has given us on this command, is evidently the dictate of true wisdom. "Ye have heard that it was said by them of old time, Thou shalt not commit adultery but I say unto you, That whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell."

Let the avenues to sin be shut. Chasten your thoughts, your words, and your actions. In gaining this point use every exertion. Vol. II. No. 8.

No

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present gratification can compensate in any degree for the loss of the soul. Let that gratification, therefore, be resolutely denied. Valuable as an eye or hand may be, it has no value, when compared with our peace and salvation. Less ground is there for comparing the pleasure of sensual gratifications of any kind with the consequent damage sustained both in this and in the future world.

This command has its foundation in the present state of things. What it requires is necessary for

Our

own happiness, and also guards one of the best interests of society. The irregular, break through all bounds, and incapaçitate themselves for the purity and order for which celestials are distinguished.

The crime here forbidden was punished by the law of Moses with death, inflicted by strangling, or stoning, according to the degree of aggravation attending the crime. It was peculiar to the Mosaic dispensation to remove the jealousy of a husband, when excited, by bitter waters administered in a solemn manner by a priest to the suspected person. When the suspicions had no foundation, the waters were of a salutary and invigorating nature; but otherwise, nothing can be conceived more instantaneously pernicious and fatal.

The deviations of those destitute of revelation were very great with respect to this commandment. The Lacedemonian virgins were taught to consider it as an act of religion to sacrifice their honour once in their life, out of respect to their goddess Astarte. The same prac tice prevailed at Carthage. The

Lacedemonian virgins were not only indulged, but even encouraged by law in exercises, which were inconsistent with this commandment. With respect to purity of manners the Gentile world in general were in a lamentable state.

Scott, in his note on this commandment, well observes, that "writing, publishing, vending, circulating, or reading obscene books; exposing to view indecent pictures or statues, or whatever else may excite men's passions, partakes of the guilt of transgressing this command; and wit, elegance, and ingenuity only increase the mischief, wherever the specious poison is administered. All the arts of dress, motion, and demeanor, which form temptations to heedless youth, with all those blandishments, insinuations, amorous looks and words, which subserve seduction, and prepare the way for criminal indulgence, fall under the same censure. In short, the commandment requires the utmost purity, both of body and soul, in secret as well as before men; with a holy indifference to animal indulgences, and the strictest government of all the appetites, senses, and passions."

How grateful ought we to be for the restraints of religion. Listen to its instruction. It is the instruction of tried friendship, summed up in few words; do thyself no harm. PHILOLOGOS.

EXTRACTS FROM DR. CAMPBELL ON POSSESSIONS." As there are some, who disbelieve the literal account of possessions found in the gospels; a constant reader requests you to

publish the following extract from the learned Dr. Campbell, Prelim. Dis. VI. part 1. § 10.

"A late learned and ingenious author,* has written an elaborate dissertation to evince, that there was no real possession in the demoniacs mentioned in the gospel; but that the style there employed was adopted merely in conformity to popular prejudices, and used of a natural disease. His hypothesis is by no means necessary for supporting the distinction which I have been illustrating, and which is founded purely on scriptural usage. Concerning his doctrine, I shall only say in passing, that, if there had been no more to urge from sacred writ in favour of the common opinion, than the name dayon Coueros, or even the phrases daycovior exsiy, exBaλλu, &c. I should have thought his explanation at least not improbable. But when I find mention made of the number of demons in particular possessions, their actions so expressly distinguished from those of the man possessed, conversations held by the former in regard to the disposal of them after their expulsion, and accounts given how they were actually disposed of; when I find desires and passions ascribed peculiarly to them, and similitudes taken from the conduct which they usually observe; it is impossible for me to deny their existence, without admitting that the sacred historians were either deceived themselves in regard to them, or intended to deceive their readers. Nay if they were faithful historians, this reflection, I am afraid, will strike still deeper."

Dr. Farmer.

Selections.

THE EFFECTS OF TEMPORISING
IN MATTERS OF RELIGION,
IN THE CON-

EXEMPLIFIED
DUCT OF ERASMUS.

Extracted from his Life by Dr. Fortin.

THE celebrated diet of Worms was held this year, 1521, where Luther, who had as much courage as Alexander and Julius Cæsar put together, made his appearance, and maintained his opinions, in the presence of Charles V. and of other Princes. After this, his friend, the Elector of Saxony, carried him off secretly, and conveyed him to the fortress of Wartburg, where he remained concealed for some time, being proscribed by the emperor, and excommunicated by the Pope. Hereupon Erasmus wrote a long letter to his friend Jodocus Jonas, a Luther an, in which he deplores the fate of Luther, and of those who declared themselves his associates; & blames them much for want of moderation, as if this had brought their distresses upon them. Moderation doubtless is a virtue : but so far was the opposite party from allowing Luther to be in the right, as to the main points, that it was his doctrine which gave the chief offence to the court of Rome; and he would have gained as little upon them by proposing it in the most submissive and softest manner, as he gained by maintaining it in his rough way. Erasmus himself experienced the truth of this; and the monks were not induced to change any thing that was reprehensible in their no

tions and in their manners, by his gentler and more artful remonstrances, and abhorred his ironies no less than the bold invectives of Luther. However, Erasmus may stand excused in some measure in the sight of candid and favourable judges, because he talked thus, partly out of timidity, and partly out of love and friendship towards him to whom he addressed himself. "You will tell me," says he," my dear Jonas, to what purpose these complaints, especially when it is too late? Why in the first place, that (although things have been carried almost to extremities) one may still try, whether some method can be found to compose these terrible dissensions. We have a Pope, who in his temper is much disposed to clemency; and an emperor, who is also mild and placable." Honest Erasmus judged very wrong of both these persons. Leo was a vain, a voluptuous and debauched man, who had no religion, and no compassion for those, who would not submit entirely to his pleasure, as he shewed by the haughty manner in which he treated Luther, without admitting the least relaxation in any of the disputed points. Such is the character which history has bestowed up. on him: and as to Charles V. he was a most ambitious and restless prince, who made a conscience of nothing, to accomplish any of his projects, as it appears from the bloody wars which he waged under religious pretences, and indeed from his whole conduct. The Lutherans would have been

fools and mad, to have trusted themselves and their cause to such a pontiff, and to such an emperor.

"If this cannot be accomplished," continues Erasmus, "I would not have you interfere in these affairs any longer. I always loved in you those excellent gifts, which Jesus Christ hath bestowed upon you; and I beg you would preserve yourself, that you may hereafter labour for the cause of the gospel. The more I have loved the genius and talents of Hutten, the more concerned I am to lose him by these troubles; and what a deplorable thing would it be, that Philip Melancthon, an amiable youth of such extraordinary abilities, should be lost to the learned world upon the same account! If the behaviour of those, who govern human affairs, shocks us and grieves us, I believe we must leave them to the Lord. If they command things reasonable, it is just to obey them; if they require things unreasonable, it is an act of piety to suffer it, lest something worse ensue. If the present age is not capable of receiving the whole gospel of Jesus Christ, yet it is something to preach it in part, and as far as we can!! Above all things we should avoid a schism, which is of pernicious consequence to all good There is a certain pious craft, and an innocent timeserving, which however we must so use, as not to betray the cause of religion."!! &c.

men.

Such is the gospel which Erasmus preached up to the Lutherans, imagining that they and their cause would go to ruin, and that a worse condition of things would ensue. But, if they had

complied with his proposal, we should have been at this day involved in all the darkness, which had overspread the Christian world in the fifteenth century, and for many ages before it. So far would the popes and the ecclesiastics have been from abandoning their beloved interests, founded upon ignorance and superstition, that a bloody inquisition would have been established, not only in Italy and Spain, but in all Christian countries, which would have smothered and extinguished forever those lights which then began to sparkle. Lutheranism, gaining more strength and stability than Erasmus expected, prevented the tyranny of an inquisition in Germany, and the reformation of Calvin secured the liberty of other countries. If all Germany had yielded & submitted to Leo & to Charles, in compliance with the timorous counsels of Erasmus, he himself would undoubtedly have been one of the first sufferers; and the court of Rome, no longer apprehensive lest he should join himself to the heretics, would have offered him up a sacrifice of a sweet smelling savour to the monks, who did a thousand times more service to that court, than a thousand such scholars as Erasmus.

(To be continued.)

CHARACTER OF THE APOSTLE PAUL, BY MILNER.

-WE have now finished the lives of two men of singular excellence unquestionably, James the Just, and Paul of Tarsus. The former, by his uncommon virtues, attracted the esteem of a

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