given his glory unto another"; and that "he, who hath seen Christ, hath not seen the Father"; then will the controversy be ended, for all will be obliged to admit, in that case, that "the Father only is the true God." But, until that be done, the humble disciple may safely unite with Thomas, and cry to the Saviour, “ ὁ κύριος μου, και ὁ θεός μου !

B.

EXPOSITION.-NO. 11.

For the Spirit of the Pilgrims.

Matt. i. 18.-"Now THE BIRTH OF JESUS CHRIST WAS ON THIS

WISE.

It is hardly necessary to remark, that many Unitarians have denied the miraculous conception of our Saviour; and that they have pronounced it "the fable of some one who wished to exalt the founder of Christianity."

How far such a notion may be received by Unitarians in this country, at the present time, the writer will not attempt to say. But he does know, that some of them start objections against the divine authority of the text, from the end of the genealogy, to the baptism of Christ; even if they do not deny the miraculous conception altogether. They likewise do the same, with respect to Luke's account of the same subject. And these objections are unhinging the minds of some, who are led to believe, that there is want of evidence for the divine inspiration of these portions of the Gospel history.

But, what is the ground of the objections in question? Is there any striking discrepancy of manuscripts here? Is there any ancient version which shows that they were not considered authentic? Or has any Biblical critic of eminence been able to prove that they belong not to the true Gospel? Nothing of all this can be alledged.

But, is there no semblance of authority for rejecting these passages? The writer of the notes, in the "Improved Version," quotes Epiphanius and Jerome, as affirming; "that these passages were wanting in the Gospel of the Nazarenes and Ebionites." And the impression is left upon many minds, that Epiphanius and Jerome accounted the Gospel of these heretics as the original text. But what must be thought of the honesty, to say nothing of the critical skill of a man, that could leave such an impression on those who should read the " Improved Version?" Must he not have known what Epiphanius and Jerome did testify concerning the corrupted text of the Ebionites and Nazarenes? Did he not read, that "Evangelium illud corruptum esse;" and "Multa addimenta assuta sunt?'"*

* Vid. Epiph. Hær. 29. And Jerome in loco, as given by Poole.

Besides, is it not known, that "the Ebionites blotted out the whole that followed the genealogy even to the baptism of Christ;" and that "they did it, because they wished it to be believed that Jesus was born ex concubitu Josephi, and for his exalted virtue obtained the unction of the spirit?"*

Surely, if Unitarians will consent to take such a course, in their attempts at destroying the influence of the Gospel history, it is time that their dishonesty should be exhibited in the light of day!

But what is the argument for rejecting the introduction of Luke's Gospel, excepting the four first verses? Is there any ground for accounting it a fable? Are these passages wanting in any of the ancient manuscripts, or versions? No. Has any one proved, that the scriptures used by the Christian fathers did not contain them? No." But, these two chapters were wanting in the copies used by Marcion!"

What of that? Who does not know that "Marcion rejected all the evangelical histories excepting Luke's;" and that "he suppressed passages in that, to suit his own system."+ Any one, that could quote Marcion's authority, for rejecting the sacred text, must have had a high sense of the value of the scriptures!

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I will only add the nervous remarks of Dr. Lawrence in the closing part of a Dissertation on these passages; Upon the whole, then, taking a retrospective view of what has been advanced on both topics, will Unitarian candor act unworthy of itself, if, instead of rejecting any part of St. Matthew's Gospel upon the credit of the Ebionites-or any part of St. Luke's Gospel upon the credit of the Marcionites-it be disposed to give a due weight to that text, the authority of which no Biblical critic of eminence has ever yet attempted to shake;-if it put the concurrent testimony of antiquity, supported by the accurate collation of Manuscripts, Fathers, and Versions into one scale; and throwing the spurious Gospel of Ebion, and the more spurious Gospel of Marcion into the other, BEHOLD THEM IGNOMINIONSLY KICK THE BEAM!

B.

AUGUSTINE.

Augustine was born at Fagasta a city of Numidia, in the year 354. His father who was a burgess of that city, conceiving a high opinion of his son's talents, set his heart upon his literary advancement, and gave him all the advantages, which his small

* Vid. Orig. Praef. in Suc; Euseb. Epiph. &c., as given in Poole.

Vid. Epiph. Hær. 42. and Iren. Lib. 1. C. 28, &c.

fortune would admit. And his mother, a woman of memorable piety, early and so faithfully instructed him in the principles of the Christian religion, that at a time of extreme illness, while yet young, he desired to be baptised, but on account of his speedy recovery it was omitted. At first he was strongly averse to mental exertion, but on reading Cicero's Hortensius, he imbibed an ardent thirst for literary fame, and devoted himself to the study of eloquence. Not finding, however, in the works of Greek and Roman authors, the pure precepts of him whose name, falling from the lips of his pious mother, had indelibly impressed his mind, he turned his attention to the sacred scriptures. But here again, failing to discern those flowers of rhetoric, which were, by his profession, the grand objects of pursuit, he suffered himself to be seduced by the Manichees, who were then becoming numerous in Africa. Lax in principle and debauched in morals, he was left at the age of nineteen, by the death of his father, to the care of his anxious mother. And notwithstanding her prayers and tears and entreaties, he continued an avowed Manichee until the age of twenty-eight, when he stole from her presence, repaired to Rome, and soon after through the influence of some of his friends, was appointed professor of rhetoric, at Milan. Previously, however, to his learning Carthage his faith had been somewhat shaken by frequently comparing the absurd fables of the Manichees with the philosophy of Greece and Rome, and by the utter failure of Faustus, an eloquent man and leader of the sect, to support his positions, by sound argument. Augustine had now become an inquirer after truth, and his situation at Milan proved to be peculiarly favourable to its apprehension. The powerful preaching of Ambrose, then bishop of that city, the study of Paul's epistles, attended by the influence of Divine Grace in answer to the prayers of his absent mother, wrought in his mind a true conversion to the Christian faith. He therefore relinquished his profession, received baptism, returned to his native land, and associating with eleven others, as austere as himself, became with them distinguished by wearing the leathern girdle, having all things in common and paying exclusive devotion to fasting and prayer and the study of the word of God. About three years after Valerius, then bishop of Hippo, charmed with the talents and piety of Augustine, drew him from his retirement, ordained him priest over his own church, and contrary to the usual practice, permitted him to preach in his presence. The fame of Augustine, however, as a preacher, a counsellor and a Christian soon became so great and extensive, that Valerius, now far advanced in life, fearing that he would be called to some other portion of the Christian church, prevailed upon the ecclesiastical authorities to appoint him colleague bishop with himself.

We now arrive at that period of his life in which it is interesting to contemplate his character. We behold him labouring in

the strength of the Lord and in the power of his might, wielding the weapons of Christian warfare, and contending earnestly for the faith once delivered to the saints. His arduous labors, more delightful to his active and benevolent mind than any other employment, daily increased upon him. For such was the fame of his piety, hospitality and benevolence, that his habitation was a place of constant resort. Here the afflicted found council, the stranger a home, and the indigent relief. As a companion he was kind, affectionate and instructive,—a -as a Christian strict even to severity as a preacher, distinguished rather for the soundness of his doctrine and the strength and vividness of his expression than for the chasteness of his oratory on the logical preciseness of his argumentation. He chose rather to instruct the understanding' and improve the heart, than to charm the ear or please the fancyalways adapting his language to the capacity of his hearers. Though apparently enthusiastic in every thing in which he engag ed, yet it is pleasing to find that as a polemic he was candid, forbearing and affectionate, ever desirous, not so much of vanquishing his antagonist, as of convincing him of his error, and of reclaiming him to the bosom of the church.

Such a man was eminently qualified to stand forth the champion of truth, in a day when various heritics were spreading devastation and death over the fairest portions of the Christian world. Their desolating march was arrested by the powerful arm of Augustine, and though they divided their bands against him, he put them all to flight with the sword of the Spirit. The Manichees, the Donatists, the Arians, the Pelagians and the Pagans, with other smaller tribes of errorists, were each in turn obliged to acknowledge the zeal of his piety, and the force of his arguments, and to retire, in shame and defeat, from the field of contest.

The chief points of Christian doctrine which he had occasion severally to defend against the tenets of these various sects, were the same that were long after embraced by the Reformers of the sixteenth century, and maintained at the hazard of their lives. Tranquility was restored to the African church by the persevering efforts of the bishop of Hippo, and the work of salvation eminently prospered under his indefatigable ministrations. But notwithstanding all his faithfulness, and all his success, he was not permitted to leave his church in peace at his final departure. He lived to see his country invaded and plundered by the Vandals, a barbarous tribe from the north, and even his own beloved city beseiged by the hostile foe, for seven long months. It was in the midst of these scenes of desolation, spreading far and wide over the land, that, worn out with labour, and grieved with the fearful prospects of the churches which had been gathered and nurtured by his care, he closed his eyes on earthly things. Thus lived and thus died the famous Augustine.

He lived at an important era in the Christian world. The church

had now passed through ten successive persecutions, and had gained at length the affections of the world, and been received to her embrace. Kings did her homage, and princes stood up for her support. But the vine which God had planted and caused to shoot out its branches beyond the river, withered at their touch, and refused to be nurtured by their care. The Spirit was withdrawing and darkness visible was settling in upon the temples of Christianity.

Now then it was that the appearance of Augustine was as the breaking out of a western sun from behind the portentous cloud to pour a flood of cheering and reviving effulgence upon the garden of God.-Sad was the hour in which he died; for then again the day went down, and the mantle of night spread over the world; except that such proved to be the influence of his writings in after ages that, his death was rather as the sitting of a polar sun, which, while it floated below the horizon afforded a twilight sufficient to guide many a Christian pilgrim to the cross of Calvary and to Zion above. That hehad faults, we cannot deny; that these faults had a deleterious influence on the church in succeeding generations, we as readily admit. But his faults were the faults of the age in which he lived, and it becomes us to exhibit the same candor towards him, that may be necessary for ourselves.

G.

INTRODUCTION OF MORAL EVIL.

1. It is in the highest degree, probable, that Satan, the chief of the fallen myriads, was advanced nearest to the godhead of all the sons of glory. And this appears, because, had it been otherwise, it is not likely he could have drawn such a multitude to participate his guilt; for the higher his exaltation, the greater his influence on those around. Nor is it probable, that such a number, could have united as one in that grand rebellion, without some head, whom they highly esteemed whose word was their law, and whose influence was equal to the black and awful event. Yea, it seems certain that he was so advanced, from that dominion, which he now holds, over the unhappy partakers of his fall. Scripture represents him, as having such dominion; he is called a king, the angel of the bottomless pit; and the prince of the power of the air. All which carry evidence of his rule and dominion now and prove it more than probable, that he was advanced to peculiar dignity before the fall.

2. His intellectual powers were strongest, and shone with un · rivalled splendor: This I think, appears from his refined subtlety, by which he drew aside unknown numbers, of the once happy tenants of glory, by which he still keeps them under his dominion; and by which he rules in the hearts of the children of disobedi