the clashing of swords, and the onset of battle; many a companion in arms must lie low in the dust by his side; and haply he himself will lie low in the dust, long before he ride in the chariot of victory.

There is also no less disappointment as to the real good of the object obtained. He, who does not awake from his dream, till he has mounted the height, which he has been labouring to ascend, will then see how empty a phantom he has been pursuing. It is impossible for a man to persuade himself that he is happy in the possession of any object, when he does not find those things in the enjoyment, which he expected; and these, no ambitious man will ever find. It is true he may change one scheme for another, and may enter upon new projects with fresh cagerness. But this only proves how insufficient that is, which he before hoped would be solid and permanent.

We shall do well to remember also, that the personal enjoy ment of fame must necessarily be short. While it is confined to human life, "a tale that is told," it cannot be otherwise. Man begins to approach the object of his desires, just as he must leave the world. He must quickly exchange the laurels on his brow, for a napkin; his purple and fine linen, for a shroud; his audience room, gilded, and hung with tapestry, for a coffin; the ensigns of imperial sway, for the badges of the king of terrors; his turreted mansion for a grave.

But could the souls of depart'ed heroes, or others, who have fed themselves with the hope of

immortality, be permitted to visit the world, and see every thing that is preserved about them, they would find little to flatter their pride. Fuimus Troes, et fuit Ilium, is the substance of what is written concerning the once mighty city of Troy and its mighty men, and is the general inscription on the tombs of those, who have best succeeded in the carcer of renown. It was once a thing of great emulation to be a Senator at Rome; but it is now as impossible to tell, who composed that Senate, as, who were the city scavengers.

Where are the great men, who composed the court of Cyrus; who offered him counsel, and fought by his side? Who can tell the long line of monarchs in the Persian dynasty? Who knows the names of those, who have filled the throne in China and Hindostan? What is become of the Emperors of Mexico, or the Incas of Peru? In those regions, who have been the inventers of arts, the professors of learning, the poets, the statesmen, the warriors? With respect to these things oblivion envelopes the whole. How few of the human race are acquainted even with the name of Cicero, much less with his character and writings? Nearer our own times, how few know any thing more than the names of Constantine or Charlemagne, of Lewis XIV, or Peter the Great? Their courtiers and panegyrists, their subjects and themselves, have fallen into the mass of undistinguished ruin. As a man really ambitious sets no bounds to his desires, one would imagine he must be far from happy, when he considers how utterly impossible it is, that

Paul recommends lowliness of mind, and a self-denying regard to the interests of others. And these he 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 mistake. Learned men BB b

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Vol. I. No. 9.

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 inspiration>

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 critérion 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 Secinians, 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 destroyed?

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 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 heaven? 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

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