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power to produce that eminently kind, meek, and gentle behaviour toward all men, which they enforce. But it is well known that this doctrine is not always fully believed in all its branches. And where it is not, there will be a proportionable failure in practice. He, who never recognized in himself those characters of depravity, which the apostle describes, will naturally look down upon those to whom he believes they are applicable. Instead of humility, vain thoughts will prevail with him. And not feeling his own need of mercy, he will not be merciful as he ought to his fellow-sinners. If he believes himself a man of religion; whether he ascribes it to a rare felicity of his nature, or to his converting himself, without those divine energies the apostle mentions, or to a certain good conduct, which procured for him the gift of saving grace, or gave him a claim to it; a vain glory, like that of the heathen moralists, will pervade all his morality and all his religion. He will look with a haughty air, on those whom he thinks not so virtuous as himself; and perhaps be unkind to them, and throw them away, for not being as kind and merciful as he is.

And certainly if one, who thinks himself an heir of mercy, has not a strong sense of the free abounding love, and transcendently rich blessings displayed on man, so forlorn in character, and so ill-deserving; and of those blessings, as enhanced, beyond degree, by the precious redemption through which they flow; if there is not a strong sense of these things,

the greatest of all arguments to kindness and liberality to fellowsinners, are as water spilt on the ground. What then, if these arguments are not even credited? And to how little purpose is this great example of heavenly love brought to the view of such a person?

We see then how little obedience to the gospel is to be expected without full confidence in its doctrines. Because, generally, these are the great basis of its duties; because here lie the great examples; I might have said, because here are found the grand motives. And all this applies as much to what are called the mysteries of Revelation, as to any parts of it whatever. This, the foregoing instances, and a great many more, will show. It is a striking fact, that the sublimest sentiments, which the gospel any where inculcates, are built upon these mysteries.

There are, it is true, other scriptural considerations, which should excite us to obedience. But if some doctrines are reject ed because the wisdom of man would not have conceived them; or because, when revealed, they are still in some respects, deep and unfathomable; or because some learned men call them in question: or, if they are ncg. lected for such reasons; with what sentiments do we go to those other parts of holy scrip ture? Even the whole must lose their credit with us, more or less, through our want of confidence in a part; or if, here and there, we seem to believe, it is with a faith, which stands in the wisdom of men, and not in the authority of inspiration.

But this is not the faith, which produces obedience in the most proper sense.

At the same time, we naturalJy remark, that by looking to the practical parts of the gospel, we may often learn with greater satisfaction what its real doctrine is, in many great articles. One criterion all must admit. That construction of the doctrine, which makes the precept and example appear all natural, is probably the true construction. That which would destroy all their force, and even render them absurd, must be wrong. With this criterion in view, I have the confidence to ask, who, upon the Arian construction, can make sense of the apostle's argument for condescension in Phil. ii. 3, forecited? Who, upon the scheme of modern Socinians, can perceive any force, or even consistency, in the argument for liberality to the poor, in 2 Cor. 8? And who, taking into view the important argument in Titus 3, for amiable behaviour to all men, must not admit the exposition of Calvin and other great reformers, or be content to see doctrine, precept, example, all placed in an unnatural view, and all their force de stroyed?

In the same light we see the error of neglecting these doctrines, if we mean to be practical, and wish to see Christian virtue in its best form, in our selves or others. For mysterious as they are, and often de nounced as mere speculative opinions, they are in fact, the most practical considerations of ail, and of greatest influence in the Christian life. As such they

are urged by the apostles, and enjoined to be affirmed constantly, for the same reason.

But who must not regret that truths so interesting should ever be held with only a speculative belief! Is this all that is due to the sad story of our ruined, wretched state by sin? Is this all that is due to the free, abounding philanthropy of God, and the bleeding love of the Saviour? To the doctrine of the Holy Ghost our regenerator, and of immortal life and glory in hea ven? Let us ask then that divine mercy, which induces a believing with the heart; and thus removes those inconsistencies between opinion and practice, so often seen, so much to be lamented.

ZUINGLIUS.

THE DECALOGUE.

No. 3.

Third Commandment. "Thou shalt not take," or lift up* "the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain."

This command immediately forbids false swearing. Let none call God to witness a lie. Promise not in his presence what you mean not to perform; neither affirm nor deny what you are conscious is wrong. A false oath has ever been ranked among the most heinous of crimes. Some nations have punished it with

refers to an ancient practice of lifting *So the word may be rendered. It the hand toward heaven when an oath was taken.

death. Should the laws of men let this crime pass unpunished, it shall receive its merited punishment from the law of God. This was admitted by the most enlightened among the heathen. The Twelve Tables, the great repository of the Roman law, asşert, that "the divine punishment of perjury is utter destruction; the human is disgrace." With this the emperor Alexander Severus was deeply impressed. "The contempt," says he, "of the religion of an oath hath God as a sufficient avenger." Cicero speaks on this subject with his usual eloquence. "An "An oath is the strongest bond among men to bind them to truth and fidelity. Witness the Twelve Tables; witness our sacred forms in taking an oath; witness our covenants and leagues, wherein we plight our faith to enemies; witness the animad versions of our censors, who judged nothing more diligently, than an oath." An oath falsely taken is an act of the highest impiety to God and injustice to men, and is therefore strictly forbidden.

The prohibition in this commandment extends to all cursing and swearing, and to the use of God's name on common and trivial occasions. This practice is vulgar as well as profane. It is sinful and vile. It is throwing off all regard for religion. It is the language of hell. Peter, by cursing and swearing, took the most effectual method to convince the Jews, that he was no disciple of Jesus. They who are familiar with this crime, can have no reverence for an oath, and

would probably perjure themselves with as little compunction, as they profane God's name in ordinary conversation. Our Lord interposes his authority to restrain men from practices so wanton and hazardous.

This command must likewise be understood as forbidding *"all jesting with God's word, or with sacred things, all irreverence to whatever belongs to him, and the use of his tremendous name, in religious worship, in a heedless or hypocritical manner. It implies a command to remember habitually the infi nite majesty, purity, and excellence of God, and to behave toward him with that awe and rev、 erence of his perfections, which becomes such mean & worthless creatures in his infinitely glori ous presence.

"God will not hold the transgressor of this law guiltless. Men may not discover, or may neglect to punish this crime; and the sinner's conscience may scarcely trouble him about it. But let him know, that God will certainly detect and punish the atrocious affront which is thus offered him; and offered frequently without the plea of temptation, or expectation of pleasure, unless men can find pleasure in defying their Crea

tor.

But when it shall at last be said to the daring transgressor, wherefore hast thou despised the commandment of the Lord? his profane trifling will be turned into terror and despair."

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LETTERS TO A BROTHER.

LETTER V.

ON THE CHARACTER OF GOD.

Beloved Brother,

THE task, which you assign me, though arduous, is inviting. I approach it with trembling. Yet, as I approach, I feel a threefold pleasure; arising, first, from the disposition you show, in requesting me to write on such a subject; secondly, from the hope, that a divine blessing will attend my humble efforts; and thirdly, from the prospect of fixing my thoughts on a theme, which I hope ever to contemplate with new delight.

With all the friendly anxieties occasioned by your last letter, I had the pleasure to observe, what a serious desire you manifest to examine the fundamental points of Christianity. In view of what I have written, you are so candid as to allow, that the Bible contains intelligible and full instruction respecting the great things of reli. gion, and that we must be supposed capable of discovering the truth. You have selected the subject, which, of all subjects, is the most essential. Your great difficulty, you say, respects the character of God. Complete satisfaction on this point,

you think, would extend to all other points. But here your mind is unsettled. Though you have heard and read much concerning God, you are yet so unhappy, as to be without any clear and determinate ideas of his character. In particular, you tell me, that the character, which Calvinists ascribe to the Supreme Being, is clothed with terror. Scarcely any feature of it appears amiable. Still you are not able to rest in any other description of God; and you wish me to write on the subject with that freedom, which I have ever used, and which you kindly receive, as a proof of brotherly affection.

I comply with your request. My object is not to treat at large this astonishing subject, but only to suggest a few leading hints, to aid your own meditations.

The perfection of God can never be grasped by a limited understanding. Only a little portion of him is known; and that we know, because he has unveiled it. The great question is, What instruction hath God given us re specting himself? What is the moral character, which taught to ascribe to the Supreme Being? The heaven-taught John furnishes this brief answer; Gon IS LOVE. These three words

we are

In this and the subsequent letter of CONSTANS, readers will perceive, that he has carefully investigated his subject, and that is not backward frankly and candidly to disclose his sentiments. The Editors, without holding themselves responsible for the correctness of every sentiment, which may be advanced by different writers in this publication, are willing to communi cate the views of a professed, discriminating, able Calvinist on the subject of these letters; a subject most interesting to man. As this writer appears to have advanced nothing contrary to the faith of the Reformed Churches in Eu rope and America, and has treated his subject sensibly and reverently, we have no doubt he will be read with attention, seriousness and candour. If in his manner of illustration, he does not confine himself to the most beaten track, and if others, who entertain the same sentiments, might think it inexpe dient to express them with the same freedom and energy, yet all, we think, aust commend his piety, frankness and ingenuity.

See Smith's Letters to Belsham.

contain more information concerning God, than all the books of heathen philosophy. Love constitutes the moral essence and glory of Deity. Without love or goodness, his natural perfections would never render him amiable. Infinite knowledge and power, under the control of malevolence, would constitute an inconceivably hateful and infamous character. Under such influence, knowledge would plot, and power would perpetrate unbounded mischief. But God is love. All his natural perfections are under the influence of the most enlightened and extensive benevolence. His character is, therefore, both venerable and lovely.

It results from the absolute perfection of God, that he from eternity adopted the most excellent plan of operation. All possible schemes were viewed by the infinite mind of Jehovah, before he began to create. Perfect goodness chose the best. To say, that God could have chosen a better system, is to charge him with imperfection. If there could have been a better system, than that, which God eternally chose, there must have been either a defect in his understanding, in not discerning it, or a fault in his heart, in not adopting it.

When the system, eternally chosen, is declared to be absolutely the best, you must well consider, with what an extensive view it is declared. It is not meant, that every part of the created system, considered separately, or the whole, considered for any limited duration, is the best that Divine Perfection could have produced. All parts of the system must be considered in connexion, and the

whole, as extending to unlimited duration. It was in this view, the only wise God chose it. In this view, we pronounce it abso, lutely the best.

You must consider also, that when we pronounce the system, which God has adopted, the best, we do it from unreserved confidence in his infinite wisdom and goodness. As we are totally unable to comprehend all the parts, which compose the system, and still more unable to extend our views to the unlimited duration of the whole; it would be the greatest arrogance in us to pronounce any sentence upon it, except that, which is dictated by full confidence in ETERNAL WISDOM. By expressing our unwavering belief, yea, our happy certainty, that the scheme, which God has chosen, is the best possible, we do not profess to be wise above what is written, nor undertake to judge of that, which is above our reach. Such belief is founded wholly on the absolute perfection of HIM, of whom, and through whom, and to whom are all things, and on that infallible word, which assures us, his work is perfect. If I rest upon the wisdom, or upon the truth of God, I must conclude, that the great scheme of the universe is stamped with perfection; that nothing can be added to it, and nothing taken from it; and that its all-wise Author has never found, and will never find any occasion for the least amendment.

This sentiment, which is intimately connected with a consid eration of the divine character, harmonizes with reason and with revelation. It favours the most exalted piety, by inculcating an

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