*

"The Holy Bible containing the Old Testament and the New; newly translated out of the original tongues, and with the former translations diligently compared and revised, by his Majesties special command. Appointed to be read in churches. Printed by Thomas Buck, and Roger Daniel, printers to the Universitie of Cambridge. 1637."

uel Harris, lately from London, now a resident | most necessarie use, and therefore that none eiin Aurora, Ia. to whom we are also indebted for ther without absurditie can speak against them, or many invaluable hints and criticisms, both on this without note of wickedness can spurn against them. work and the New Translation, in his private Yet for that, the learned know that certain correspondence. The first edition of the com-worthy men have been brought to untimely death mon version is a very great rarity, being now one for none other fault, but for seeking to reduce hundred and ninety-one years old. This preface their countrey-men to good order and discipline: contains a mass of information of the first impor- And in some common-weals it was made a capitance to all desirous of understanding the sacred tall crime, once to motion the making of a new writings. It would make more than one entire law for the abrogating of an old, though the same number of this work. We shall therefore divide were most pernicious: And that certain, which it into such sections as will suit our convenience, would be counted pillars of the state, and patand make such remarks at the end as may to us terns of vertue and prudence, could not be appear pertinent. Any thing and every thing brought for a long time to give way to good letwhich tends to break the spell which an ignorant ters and refined speech; but bare themselves as and bewildered priesthood have thrown over this averse from them, as from rocks or boxes of poyvolume; every thing which can contribute to a son: And fourthly, that he was no babe, but a more clear and comprehensive understanding of great Clerk, that gave forth (and in writing to rethe volume, is, with us, of great moment. Such main to posteritie) in passion peradventure, but we believe to be the following. Let it speak for yet he gave forth, That he had not seen any proitself. We present it in its own orthography and fit to come by any synod or meeting of the Clerpunctuation. EDITOR. gie, but rather the contrarie: And lastly, against Church-maintenance and allowance, in such sort as the ambassadours and messengers of the great King of kings should be furnished, it is not unknown what a fiction or fable (so it is esteemed, and for no better by the reporter himself, though superstitious) was devised: namely, That at such time as the professours and teach"The Translatours to the Reader. ers of Christianitie in the Church of Rome, then "ZEAL to promote the common good, whether a true church, were liberally endowed, a voice it be by devising any thing our selves, or revi- (forsooth) was heard from heaven, saying, Now sing that which hath been laboured by others, de- is poyson poured down into the Church, &c. serveth certainly much respect and esteem, but Thus not onely as oft as we speak, as one saith, yet findeth but cold entertainment in the world. but also as oft as we do any thing of note or conIt is welcomed with suspicion in stead of love sequence, we subject our selves to every ones and with emulation in stead of thanks: and if censure, and happie is he that is least tossed upthere be any hole left for cavill to enter, (and on tongues; for utterly to escape the snatch of cavill, if it do not finde an hole, will make one) them it is impossible. If any man conceit, that it is sure to be misconstrued, and in danger to this is the lot and portion of the meaner sort be condemned. This will easily be granted by onely, and that Princes are priviledged by their as many as know story, or have any experience. high estate, he is deceived. As the sword devourFor, was there ever any thing projected, that sa- eth as well one as another, as it is in Samuel; nay, voured any way of newnesse or renewing, but as the great commander charged his souldiers in the same endured many a storm of gainsaying, a certain battell, to strike at no part of the eneor opposition? A man would think that civility, mie, but at the face: And as the king of Syria wholesome laws, learning and eloquence, synods, commanded his chief captains to fight with neiand church-maintenance, (that we speak of nother small nor great, save onely against the king of more things of this kinde) should be as safe as Israel: so it is too true, that envie striketh most a sanctuarie, and out of shot, as they say, that spitefully at the fairest, and at the chiefest. Dano man would lift up his heel, no, nor dog move vid was a worthy prince, and no man to be comhis tongue against the motioners of them. For pared to him for his first deeds; and yet for as by the first, we are distinguished from brute beasts worthy an act as ever he did (even for bringing led with sensualitie. By the second, we are back the ark of God in solemnitie) he was scornbridled and restrained from outragious beha- ed and scoffed at by his wife. Solomon was viour, and from doing of injuries, whether by greater then David, though not in vertue, yet in fraud or by violence: By the third, we are ena- power; and by his power and wisdome he built bled to inform and reform others, by the light a temple to the Lord, such an one as was the and feeling that we have attained to our selves: glorie of the land of Israel, and the wonder of Briefly, by the fourth, being brought together to the whole world. But was that his magnificence a parley face to face, we sooner compose our liked of by all? We doubt of it. Otherwise, differences, then by writings, which are endless: why do they lay it on his sonnes dish, and call And lastly, that the church be sufficiently provi- unto him for easing of the burden? Make, say ded for, is so agreeable to good reason and con- they, the grievous servitude of thy father, and his science, that those mothers are holden to be lesse sore yoke lighter. Belike he had charged them cruel, that kill their children as soon as they are with some levies, and troubled them with some born, then those nursing fathers and mothers carriages; hereupon they raise up a tragedie, and (wheresoever they be) that withdraw from them wish in their heart the temple had never been who hang upon their breasts (and upon whose built. So hard a thing it is to please all, even breasts again themselves do hang to receive the when we please God best, and do seek to approve spirituall and sincere milk of the word) livelyhood our selves to every ones conscience. and support fit for their estates. Thus it is apparent, that these things which we speak of, are of He died in Cincinnati in 1833 full of years and wisdom and the Holy Spirit. "Blessed are the dead that die in the Lord." PUBLISHER.

Let the friends of the ancient order remember this.

If we will descend to later times, we shall find many the like examples of such kinde or rather unkinde acceptance.+ The first Romane So we have proved, and we calculated upon it.

Yes, to times still later: for now, two centuries since we have found no improvement in such matters.

honour: neither was it a vain word that Eusebius delivered long ago, That piety towards God was the weapon, and the onely weapon that both preserved Constantines person, and avenged him of his enemies."*

Essays on Man in his primitive state, and under the Patriarchal, Jewish, and Christian Dispensations.-No. III.

Primitive State.-No. III.

ADAM, by his fall, lost the image of God, and thereby ceased to be the object of his complacent affection and esteem. To love, delight in, and esteem, what God loves, delights in, and esteems; and to disapprobate what he disapprobates, constitutes man's moral likeness to God, and proves him to be in his image. God cannot but love those who are like him, and he cannot but dislike those who are unlike him. His benevolent regard towards man as his creature, even when fallen, may, and we are assured does continue, while he is susceptible of being reconciled to him: though he cannot love with complacent affection one of the species, until his moral image is restored.

Now man by his fall, did not lose his susceptibility of being restored to the image of God; nor did he incur eternal death by his original transgression. Had either of these been fact, his redemption had been impossible. Man cannot merit eternal death unless he sin against an economy which contains within it eternal life. And had God meant by the promise of death, in the economy under which Adam was first placed, what we understand by eternal death; his veracity required that Adam must go down to eternal ruin. But neither eternal life nor eternal death were proposed to Adam under that constitution; consequently the former could not be

emperour did never do a more pleasing deed to the learned, nor more profitable to posteritie, for conserving the record of times in true supputation, then when he corrected the Calendar, and ordered the yeare according to the course of the sunne: and yet this was imputed to him for noveltie, and arrogance, and procured to him great obloquie. So the first christened emperour (at the leastwise that openly professed the faith himself, and allowed others to do the like) for strengthening the empire at his great charges, and providing for the church, as he did, got for his labour the name Pupillus, as who would say a wastfull Prince, that had need of a guardian or overseer. So the best christened emperour, for the love that he bare unto peace, thereby to enrich both himself and his subjects, and because he did not seek warre but finde it, was judged to be no man at arms, (though, indeed, he excelled in feats of chivalrie, and shewed so much when he was provoked) and condemned for giving himself to his ease, and to his pleasure. To be short, the most learned emperour of former times (at the least, the greatest politician) what thanks had he for cutting off the superfluities of the laws, and digesting them into some order and method? This, that he hath been blotted by some to be an epitomist, that is, one that extinguished worthy whole volumes, to bring his abridgements into request. This is the measure that hath been rendered to excellent Princes in former times, Cum bene facerent, male audire, For their good deeds to be evil spoken of: Neither is there any likelyhood, that envie and malignitie died, and were buried with the ancient. No no, the reproof of Moses taketh hold of most ages, You are risen up in your fathers stead, an increase of sinful men. What is that that hath been done? that which shall be done: and there is no new thing under the sunne, saith the wise man: and S. Ste-merited by obedience, nor the latter by disobediphen, As your fathers did, so do you. This, and ence. So far we proceed upon incontrovertible more to this purpose, his Majesty that now fact. It is true, indeed, that Adam by his fall reigneth (and long and long may he reigne, and was placed in such circumstances as it became his off-spring for ever: Himself and children, and possible for him to become liable to eternal ruin. children's children alwayes) knew full well, accor- But what we contend for here, is, that this was ding to the singular wisdome given unto him by no part of the economy, nor contained either in God, and the rare learning and experience that the law or promises under which he was placed. he hath attained unto: namely, That whosoever He lost his glory. The dazzling splendor of attempteth any thing for the publick (especially his body vanished, and he was ashamed to look if it pertain to religion, and to the opening and at himself; his understanding became bewilderclearing of the word of God) the same settethed: he lost the true idea of the similitude of God, himself upon a stage to be glouted upon by every evil eye; yea, he casteth himself headlong upon pikes, to be gored by every sharp tongue. For he that medleth with men's religion in any part, medleth with their custome, nay, with their free-hold; and though they finde no content in that which they have, yet they cannot abide to hear of altering. Notwithstanding his royall heart was not daunted or discouraged for this or that colour, but stood resolute, as a statue immovable, and an anvile, not easie to be beaten into plates, as one saith; he knew who had chosen him to be a souldier, or rather a captain, and being assured that the course which he intended made much for the glorie of God, and the building up of his church, he would not suffer it to be broken off for whatsoever speeches or practises. It doth certainly belong unto kings, yea, it doth specially belong unto them, to have care of religion, yea, to know it aright, yea, to professe it zealously, yea, to promote it to the uttermost of their power. This is their glorie before all nations which mean well, and this will bring unto them a farre most excellent weight of glorie in the day of the Lord Jesus. For the scripture saith, not in vain, Them that honour me, I will

as well as his moral image. But he neither lost the susceptibility of being restored to the image of God, nor did he actually incur eternal death. He was therefore still worthy of the divine benevolence, though unworthy of the divine complacency; or, in other words, there was still in man, in the species, as well as in the two progenitors, something which moved the divine benevolence, and which was worthy to move his compassion and kindness. This will not be the case, it cannot be the case, with those who fall from the economy under which we now live. For as eternal life is now promised, so is eternal death; and man can now render himself unworthy of even the divine benevolence, should he so sin against the divine philanthropy as to merit eternal death. But this is in anticipation of our subject.

To return to the fall of man, all speculations apart, the facts are these, man lost all his personal glory. The rays of glory which shone from the face of Moses, and the angelic beauty which appeared in the face of Stephen the protomartyr, were but resemblances of the pristine glory

*We cannot commend the servility and flattery in this incense to king James.

been restored to the divine image and favor. These hints, which may be rendered very plain, constitute, in our judgment, the real import of the fall of man, and demonstrate the true basis of the divine economy under which fallen man has existed, under the Patriarchal, Jewish and Christian ages, or dispensations.

which, as the flame encompasses the burning | er could, by any device or act of his own, have wick, encompassed the persons of our illustrious progenitors. Man lost his mental excellence and beauty as he lost his corporeal. The moral image of God vanished; and the complacent favor of God departed with it. Such were the immediate consequences of his fall. But besides the guilt of sin, there is something called the power of it. It has a polluting influence. Remorse is not the only feeling of which we are conscious when we transgress. There is shame as well as remorse, and this arises from the pollution or defilement of sin.

The rationale of the christian religion is founded upon the views which the scriptures give of the fall of man; and the reasonableness of it can be fairly and fully demonstrated on the premises now before us.

One transgression necessarily leads to another, When we speak of man's losing the image and the power of sin increases in an exact ratio of God, we include under this phrase his loss of with the overt acts. Let us look at some species a correct idea of God's image, as well as his conof trangression. Take theft for example. The formity to it. And here we find the fountain of confirmed thief began by pilfering or purloining, all the idolatry ever known on earth. It is alperhaps, some trifle. He is much disturbed by most, if not altogether, impossible for human bethis first act. In his own estimation he has fal-ings to lose the idea of the existence of a first len. He is conscious of the wrong he has done, cause after it has been in any way communicated and feels the guilt. But half the temptation to the mind. But it is as easy to lose a correct which induced the first act will be sufficient to idea of the moral image of God, as it is difficult impel to a second; and half of the temptation to lose an idea of his existence. While fallen which induced the second will induce to a third, man retains an impression or a conviction of a and so on till he become a habitual thief. Now first cause or of a divinity, and has no correct the power of sin increases in the same ratio as idea of his image, he will naturally assimilate the need of temptation diminishes. The reason his divinity to that object which most engages his why half the temptation will induce to a second imagination or his strongest desires. Hence the act is because the power of the first sin renders deification of heroes, animals, vegetables, vices, the second as much more easy to be committed, or the host of heaven, according to the ruling as the temptation is less than before. This do- passion of the idolatrous nation, tribe or individminion of sin is a most fearful thing. For such ual. These, however, are conclusions from vais the awful extent to which it triumphs, that rious premises not now laid before our readers, persons who could hardly be tempted to the first which may afterwards require more attention. sin of a certain species, such as theft, drunken- To conclude this essay:-Man lost by his fall his ness, lying, uncleanness, can at last sin not only personal glory as above described; he lost a true without any temptation, but even run into all idea of the image of his Creator; and the actual excess with greediness. moral likeness he before had to him; with this he lost his favor also, and was thereby not only become obnoxious to all the punishment annexed to his original transgression; but was, as far as in him lay, utterly disqualified to regain either a true idea of God's moral character, conformity to him, or the enjoyment of his favor. Now the rational excellency of christianity is, that it adopts the only consistent means in the grasp of human comprehension to restore man to the image, favor and friendship of God. But of this more hereafter. EDITOR.

A word or two on the punishment of sin, and we have the case fairly before us. For there is not only the guilt and the power of sin, but there is the punishment also. Remorse and shame are intimately allied to mental pain. Indeed a sense of God's disapprobation necessarily incurs that fear which torments the guilty. But all the mental pain which sinners feel in this mortal state, though it is sometimes intolerably great, is, in scripture, made but a figure, or a resemblance of that punishment which is inseparably annexed to it hereafter. But it is necessary here to observe that pain, mental, or, if you please, moral, just as necessarily follows the transgression of moral law, as corporeal pain follows the infraction of the laws of nature. If I thrust my finger into the fire, or swallow a mineral or a vegetable poison, pain as necessarily ensues as a stone gravitates to the centre. It is so in the spiritual system. When men violate any moral restraint which God has imposed on them, pain must be the consequence by an unavoidable law of the moral system. Men, indeed, may be morally besotted, conscience may be seared as flesh with a hoi iron, until the unhappy transgressor become past feeling. But God can, and he has said that he will, make him feel hereafter. These hints on the guilt, power and punishment of sin, are, we deem, necessary to scriptural views of the divine economy towards man after his fall.

Had man actually lost the susceptibility of being renewed in the image of God, or had he actually incurred eternal death by his fall, it would have absolutely forbade any benevolent or merciful procedure towards him as a sinner. But again, if God had not set on foot a gracious institution adapted to the circumstances and condition of man, now fallen and degraded, he nev

A Restoration of the Ancient Order of Things,
No. XXVII.

On the Discipline of the Church.-No. IV.
OUR last essay under this head was rather to
point out some of those moral evils which call
for the discipline of the congregation, than to
develope the procedure of the congregation in
relation to public offences. We spoke of some
aberrations from the law of Christ, very general-
ly overlooked in the discipline of the church.
We shall continue this subject in the present es-
say. We ought first to know the law of our
King before we presume to execute it.

In our last we treated almost exclusively of evil speaking in its genuine import. Very nearly allied to this, and an evil almost as general, is that of breach of promises and covenants amongst the professors of the present day. This is an evil of very serious magnitude and of alarming extent among our cotemporaries. The foundation of this evil, will, we presume, be found in the cupidity, avarice or commercial spirit of this age and country. The propensity for contracting debts, and of risking largely on contingencies, and the want of a due estimate of the solemnity of a promise or covenant, constitute the root of

this desolating evil. It has become almost fashionable in society to excuse delinquencies and to apologize for the breach of solemn engagements by attributing it to the hardness or unpropitiousness of what we call the times. Mankind are ever wont to blame their sins on any thing but themselves. There is no necessity for the disciples of him whose kingdom is not of this world, to incur such hazards or risk such responsibilities as the children of this world do, in their desires to amass treasures upon earth, or to follow in the train of pompous vanities which allure those whose eyes have never been raised from earth to heaven. The disposition thus to conform to the world, argues very forcibly that professors have not found that in Jesus Christ which fills their hearts; or which they found in him, who for his excellencies accounted all things but dregs that they might attain to that perfection in him which the resurrection of the dead will disclose. If we see a lady much abroad and seldom at home, we must conclude her happiness is not so much at home as abroad; or if we see a gentleman more attentive to other ladies than his wife, and more in their company, we are forced to conclude he finds not that in his wife which in his marriage covenant he professed to have found. In the same way we reason when we see a christian laboring to acquire those earth-born distinctions which exclusively engross the attention of the sons of earth. If we see him as eager in the chase as they, we suspect he has not found in nis profession that which he professed to have found, when he made a formal surrender of himself to the Lord of life.

when it is so, that persons will be cautious in entering into engagements, and punctual in living up to them. What a world of prevarication, double meanings, duplicity, circumvention, and lying, grow out of the latitudinarianism of these times. And when we trace all the bitterness, hard feelings, evil surmises, coldness of affection found in religious society, up to their proper source, we generally find they have originated either from the evils on which we descanted in our former essay, or from these of which we now treat. Punctuality in all engagements is an essential constituent of christian morality. "Owe no man any thing but love," and "Provide things honorable in the sight of all men," and "Let our brethren learn to practise useful trades for the necessary uses," and many other apostolic injunctions which naturally flow from the religion of our Lord, make it necessary that christian congregations should take these matters under their most serious consideration.

Nothing injures the cause of christianity, nor retards its progress more, than the immoralities of which we now speak. They are so visible, manifest, and so inimical to the political and temporal interests of society, that the children of this world, Deists, Atheists, and Sceptics of every name, are just as good judges of these questions, and can mark their progress and des cant upon their effects with as much precision and fluency as Paul the Apostle could have done. They also pique themselves no little upon their superior attention to these matters. How lightly do they speak of the religion, the devotion, the praying, and religious gossiping of those who will not keep good faith, nor pay their debts, nor speak well of one another. This is the style in which they take off the edge of the reproofs and zeal of those who profess christianity. After all their boast, their morality is a matter of policy and self-interest. Yet it is a political advantage, highly beneficial to society, and therefore its tendency most commendable. But without this, a man's religion is vain. "For if a man does not know," says an Apostle, "how to bridle his own tongue, his religion is vain."

cognizance, and to make every departure from the letter and spirit of christianity, in these respects, a matter of discipline. On the discipline of such offences we shall speak hereafter.

EDITOR.

But lest we should stray from our subject, we must say that the whole system of speculation, of asking and giving securities, of incurring debts beyond the most obvious means to pay in any contingency which may be supposed, are just as opposite to the spirit and tendency of christianity as theft, lying, and slander. Hence no christian can be prosecuted at law in any such case, or, indeed, in any other case; but it behooves the congregation to examine his conduct whether he have been justly or unjustly prosecuted in the case. No man can be sued Every christian congregation has, therefore, justly unless he have violated some law of Christ, the best of reasons, as well as the highest auor departed from the spirit and design of christi-thority, to induce them to take this matter under anity. This is, at least, the case under the code of laws which govern our commercial intercourse in this country. But we do not suppose, nor teach, that only such cases of departure from the christian institution as become cases of prosecution, are to be inquired into, or remonstrated against, in a christian congregation. No, indeed; every appearance of this evil spirit is to be guarded against as a plague. No promise should be made, no covenant entered into, no obligation given, which is not to be held as sacred as a sacrament or an oath. When we hear of a christian compelled to pay his debts by law, or to atone for the breach of covenants by fines; when we see one asking securities to obtain money on which to speculate, or see him eagerly engaged in the pursuit of wealth or any earthly distinctions, we must consider his conduct as great a libel on christianity, as to see a college founded for the express purpose of aiding the cause of Christ, praying to the powers that be, to allow it the privilege of not paying its debts, or of departing from its own engagements with impunity.

Ancient Gospel-No. IX.

We do not

In the natural order of the evangelical econo my, the items stand thus;-1. Faith; 2. Refor mation; 3. Immersion; 4. Remission of sins; 5. Holy Spirit; and 6. Eternal Life. teach that one of these precedes the other, as cause and effect; but that they are all naturally connected, and all, in this order, embraced in the glad tidings of salvation. In the apostolic age these items were presented in this order. The testimony of God, concerning Jesus of Nazareth, must first be believed before a person truly repents of his sin and forsakes it. Men are commanded with a reference to their conduct in one point of view, to reform and believe the gospel. Thus Paul proclaimed "reformation towards God and faith in the Lord Jesus Christ." But yet reformation, though sometimes first mentioned, is explained as resulting from faith or the accom paniment of it. Indeed the one is frequently as supposed

Every christian's yea should be yes, and his no, no. Every christian's promise should be as inviolate as an oath, and all his engagements as used to the exclusion of the other,