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There is a different sentiment often advanced, and often commended as liberal. In substance it is this. If gospel commands and examples are kept well in view, a good life will certainly follow and this being the great concern of man, what can render the belief of so many doctrines indispensable; doctrines, which are above comprehension ?

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This has a fair appearance ; but a near inspection may nevertheless find it unsound. What if it should turn out, that the doctrines and precepts, doctrines and examples, are so interwov en, that without faith in the one, there must be a want of confi dence in the other, and therefore a want of obedience? For all will acknowledge, there must be faith in the precept, or it will not be respected; and in the example, or it will not be followed.

As this is an interesting inquiry, and a question of fact, in great measure, let us look to particulars.

In Matt. v. 44, we have this command of Christ; "Love your enemies, bless them that curse you, do good to them that hate you," &c. "That ye may be the children of your Father, who is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. Be ye therefore perfect, as your Father in heaven is perfect." Elsewhere it is," Be ye merciful, as your Father also is merciful," Luke v. 36. Now, suppose there were a person who did not believe that there was such a real mercy of the Great Parent, to people of all characters, as is here stated. It is obvious, that

if he has not faith in the Saviour's doctrine in this point, he can have no confidence in the example placed before him, or in the precept, which bids him love his enemies. And by what other arguments can he be made sensible of this duty, while he is not convinced, that there is any such extended benevolence in heaven?

Again. The apostle John in his 1st epistle iii. 16, says, "Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren." Here likewise, we have doctrine, example, precept, all combined to inculcate upon Christians a "wonderful" love, which can make them willing even to die for one another, if the case require. And if in heaven there is dying love to men, this surely is an argument of irresistible force. But suppose there were some Christians, who did not perceive the love of God, as here stated; nor believe the fact, that He did lay down his life for them. What then becomes of the example, and what of the precept? With respect to those persons, both lose their force; and there cannot, upon these terms, be a respect to either. Suppose, in the mean time, a heathen poet, or philosopher, should say to them, "You ought to be ready to lay down your lives for each other;" or, "you ought to think it glorious, and delightful to die for your country;" what right have they to rely upon this, when they do not so much as believe any divine authority for any such thing?

In Phil. ii. 3, and

onward, St

Paul recommends lowliness of mind, and a self-denying regard to the interests of others. And these hé enforces by the condescension of Christ, "who being in the form of God, thought it not robbery to be equal with God. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men : And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." Now, admit for a moment, a modern exposition of ver. 6, and suppose any one to be in doubt whether Christ's original state was such, that it was condescension in him to take the form of a servant, and not claim or insist to be equal with God; must not the force both of the example and precept here stated, be proportionably lost?

In 2 Cor. viii. the same apostle recommends liberality, in particular to poor saints. "See that ye abound in this grace also." And he enforces it by this argument: "For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes, he became poor, that ye through his poverty might be rich."

How obvious is it, that here likewise, the soul of obedience is faith in the doctrine concerning the grace of Christ, in descending from riches to poverty for our sakes; and that, if this faith be wanting, both the precept and example will be without effect! What if some of the Corinthians had said to the apostle, "Sir, this recommendation of yours is founded in a mistake. Learned men Vol. I. No. 9. Bab

have told us, and we believe them, that Jesus was first poor, and afterward became rich; not that he was first rich, and after that became poor." With opinions so different from the apostle's doctrine, how could they possibly find in Christ such an example of liberality, as that now stated to them, or such powerful argument for diminishing their riches to relieve the poor?

Let me bring one instance more. St. Paul says to Titus, "These things I will that thou affirm constantly, to the end that they, who have believed in God, might be careful to maintain good works." The good works particularly intended, the first part of the chapter explains. It is a part of scripture expressly intended to point out the preeminence in all social duties, and the amiable conduct in every view, which Christians must maintain toward those who are not Christians. The considerations by which such a behaviour is to be enforced upon believers, are such as these; they themselves were once of the same depraved character with the unconverted now around them; it is mere mercy that has changed their character and standing; not only free mercy, but exceeding great kindness and love of GOD, have been displayed on them, depraved as they were; and very great blessings bestowed.

Under this last head are specified, regeneration by the Holy Ghost, justification by grace, and heirship according to the hope of eternal life. These are great arguments; and where they are well believed and kept in view, are of great

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 rejected 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 neg lected for such reasons; with what sentiments do we go to those other parts of holy scripture? 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 inspirations

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

At the same time, we naturally 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 ourselves or others. For mysterious as they are, and often denounced as mere speculative opinions, they are in fact, the most practical considerations of all, 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

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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, assert, 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 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 animadversions 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 com mandment 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 irrev, erence to whatever belongs to him, and the use of his tremen dous 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 aus 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."

PHILOLOGOS.

Scott on the place, quoted by the Editors.

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