portment? Should not complacence in his character, delight in his law, and confidence in his government, enliven their spirits and fill them with joy unspeakable? As they are his creatures, dependent upon him and supported by him; and he has a demand upon them for their whole service, is it not perfectly reasonable and proper, that they should seek and serve him with all their hearts and souls; that it should be as their meat to glorify him in their bodies and spirits; and that their whole lives should be a uniform expression of obedience and submission to his will, and gratitude and praise for his mercies. Now let any saint compare his reverence and love of God, obedience to his will, and gratitude for mercies, in his most spiritual and elevated frames, either with the dictates of reason and propriety, or with the solemn obligation of this sacred precept, and will he not be confounded at the comparison, and his soul recoil at the contrast? Will he not be conscious of a most criminal deficiency in ev ery instance, and of an aversion of heart to God, and in tractability to his will, impatience under corrections, and ingratitude for mercies, which will fill him with confusion and shame, and extort from him the penitent confes sion, Behold I am vile!*.

Though there appears to be a manifest distinction between imper, fection and positive sinfulness, yet as positive sinfulness necessarily attends deficiency in holiness; exercises posi. tively sinful are introduced in these remarks, more amply to disclose the discordant feelings and conflicts of

saints.

If the import and requisition of the second great commandment, Thou shalt love thy neighbor as thyself, be considered, will not the saint be as deficient in his duty towards his neigh bor, as towards his God? Most obviously, this sacred precept requires the uniform and uninterrupted exercise of that benevolent affection which expresses itself in acts of beneficence, lenity, kindness, sympathy, and forgiveness, to the entire exclusion of all selfish private motives, injustice and extortion, envy, malice, and resentment? If a saint compares his heart and habitual practice with this precept, will he not be sensible ot a very great and criminal deficiency in his conformity to it? and of the emotions of that selfishness, deceit, and unrightcousness, of that malice and resentment, which render him infinitely criminal in the view of the divine law, and odious in the sight of God and men.

Will the saint be less defect ive and guilty if his gracious exercises be compared with that exposition of the two great commandments which God has giv en in the moral law? Thou shalt have no other God before, or beside, me. But how many objects rival the blessed Jehovah in the Christian's heart, and alienate and diminish the fervor of his affection to the Lord his Maker? How deficient has he ever been in his respect for the holy name, attributes, and character of God? How imperfectly has he sanctified the Sabbath, attended the institutions and performed the duties of that holy day, in public and in secret? In a single instance has he no occasion to com

plain of mental vanity, of the formality and insincerity of his devotion? According to his capacity and circumstances, has he worshipped his God and Savior with the purity and ardor of a glorified saint? This perfection is required of him by the precept; but rather than this, alas, alas, do not stupidity and hypocrisy, his criminal deficiences in holy duties, compass him a bout, and humble his soul within him?

How has the saint respected the duties of the second table? At any time, has his heart been perfectly free from disrespect for the constituted authorities? from all malice, impurity, slander, and avarice? Has he rendered honor to whom honor was due to the extent of the precept, and, in his connexions and transactions with his fellow men, been directed by motives perfectly innocent and disinterested, pure and equitable, exciting him to not seek his own, but the things also of others; and to owe no man any thing but love? or, rather, is he not conscious that contracted, sordid motives intwine themselves with all his views in his pursuits, render him infinitely vile, and constrain him to exclaim, Woe is me! for I am undone, for I am a man of unclean lips?

Will the saint be more pure in his own eyes, if he compares his gracious exercises with the genius of the Gospel, and the religion and example of his blessed Lord and Master? Has he ever had the most extensive view of which his mind is capable, with regard to his depravity, impotence, and wretchedness which are presupposed, and implied in

the Gospel? And have his repentance, godly sorrow, and abasement, been proportioned to the exceeding sinfulness of his sin, his accumulated guilt, and awful danger? Have they not, rather, been so defective and disproportioned to the guilt of his character and the misery of his condition, that he has abundant reason to repent even of his re pentance itself? Has a conviction of his inexcusableness compelled him to desist from extenuating his wickedness, or is not his heart incessantly apologizing for his omissions and transgressions, and diminishing his guilt? Has a sense of his total depravation and spiritual impotence compelled him to abandon all dependence upon his own goodness, and confide alone in unmerited sovereign grace, or is not his heart continually flattering him in his own eyes, persuading him to establish his own righteousness, and not submit to the righteousness of God?

Have the apprehensions of the saint corresponded with the infinite perfection,dignity, and glory of Christ Jesus, and the wisdom,fulness, and safety of the way of salvation? With all joy has he laid hold on the blessed hope of the Gospel, rejoicing in an opportunity to sell all for Christ, to embrace him as the chiefest among ten thousand, to take up his cross and follow him through trials, tears, and temptations, to eternal felicity and rest? Do ardent desires to promote his blessed cause, stimulate the Christian to incessant and persevering exertions? Does a hopeful prospect of seeing Christ as he is,and being made like him, residing in his presence, and singing his

omitted, the verse will read as follows: But I say unto you, Love your enemies, and pray for them who persecute you.

V. 47. for 1. s. the publicans read the heathens, or the gentiles. The common reading can be defended by some arguments of the less specious character.

V. 48. your heavenly Father. n. e. your Father which is in heaven. The authority for the first of these clauses is nearly or quite equal to that of the common reading, as Griesbach supposes, though he chooses to retain the latter.

The only various readings among the foregoing, which can be supposed to affect the sense, are those in the 27, 44, and 47th verses. The clause omitted in the first of these verses, is doubtless understood, it having been used in a similar connexion,

v. 21.

The omissions in verse 44th have the effect of making the passage less full and particular, though they do not diminish the extent of the command. The precise words here omitted are retained in Luke vi, 27, 28. Griesbach doubtless supposed them to have been inserted in Matthew from Luke. It is plain, that the omission, or retention, of these words in Matthew, can have no effect on any religious doctrine or duty.

The alteration in verse 47th can be justly estimated by every person, and needs no comment.

Proposed emendations of our Ver

sian.

Ver. 21. Ye have heard that it was suid to them of old time, (or to the ancients,) is, beyond all

reasonable question, the true translation.

In this and the succeeding verse, instead of the words in danger of, Dr. Campbell has preferred obnoxious to; and very properly. The original word conveys the idea of a just exposure to the evils threatened, and not of danger only.

V. 29. If thy right eye offend thee &c. The probability is, that this verse and the next are pretty correctly understood, though the word offend is far from being a good translation. Campbell gives this reading: If thy right eye insnare thee, &c. But the French translation is better, which is equivalent to what follows: If thy right eye causeth thee to fall into sin &c. The words into sin are so printed as to signify, that, though necessarily understood, they have nothing which answers to them in the original.

V. 32. The word rendered

fornication here means incontinence, or unchastity, generally.

V. 39. Instead of resist not evil, the meaning probably is, resist not the evil man.

Doctrines.

We are taught in this interesting passage of Scripture; that every indulgence of unlawful anger, and every insulting contemptuous word, are violations of the sixth commandment, and justly expose him, who is guilty, to present and future punishment, v. 21, 22; that in order to offer acceptable worship to God, the worshipper must be just, kind and placable towards men; v. 23, 24; that he must, therefore, seek to be reconciled to

any man who has a complaint against him, especially before engaging in the public solemn worship of God; that it is the duty of every man to embrace the first opportunity of coming to an agreement with any adverse party, who has a just claim upon him; otherwise rigid justice may be speedily exacted from him; v, 25, 26; that whoever looks upon a woman so as to cherish impure desire is guilty of breaking the seventh commandment; v. 27, 28; that every temporal possession, however precious or necessary, is to be sacrificed, if it proves an occasion of sin; v. 29, 30; that the greatest temporal loss is of trifling moment compared with the sufferings of the damned; that no divorce is to be permitted, unless on account of the unchastity of the guilty party; v. 31, 32; that a pretended divorce, for other causes, is but the occasion of adultery; that not only perjury, but all useless swearing, is a breach of the divine law; v. 33-36; that a simple affirmation or negation, is the only law. ful mode of conversation; v. 37; that, instead of indulging in retaliation and revenge, it is our duty not to resist even the unjust, to yield to unreasonable demands, and to be kind to those who request favors of us; v. 3842; that the law of God requires us to love all men, even our worst enemies, to bless them who curse us, and pray for them who persecute

us, v. 43, 44; that the possession of these dispositions will cause us to resemble the Divine benignity, and make us the children of God; v. 45; that loving our friends, or being kind to our brethren, is no more than men in VOL. IX.

general,even of the worst classes, are able to do from selfish motives; v. 46, 47; and that it is the duty of men to be perfect, even as God is perfect; v. 48. Many implied doctrines might be enumerated; one deserves particular notice. It is this: that men would do wisely, now while salvation is offered to them, to become reconciled to God; for the time will speedily come when all, who neglect to do so, will be dealt with according to the rigid demands of justice; and will, of course be consigned to the prison of endless torinent and utter despair; v. 25, 26.

Miscellaneous Remarks:

The morality contained in our Savior's exposition of the second table of the law, is pure, striking, and sublime, in the highest degree; so sublime, so transcendently glorious, as to discourage all attempts to make general comments. Let every reader ponder, admire and adore.

There is more meaning in the 23d and 24th verses, than usually appears to be derived thence. Every man is commanded to examine himself, every time he approaches the public worship of God, whether any one of his fellow men has a complaint against him; and if that should be the case, he is bound to do every thing in his power to bring about a reconciliation. We are thus taught how inseparable are the two great commandments. No worship is acceptable to God unless it proceeds from a heart filled with benevolence to men; and no real benevolence to men exists in a heart destitute of love to God:

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How offensive to God must be a great part of the worship with which he is externally honored! How many of his pretended worshippers are full of envious, and uncharitable thoughts towards their fellow men! How many are guilty of avarice, extortion, and pride! How few are meek, forgiving, kind, placable, benevolent, easy to be intreated, merciful, compassionate, and ready to submit without murmuring to unjust treatment! While we contemplate the purity of God's law, let us learn the native vileness and impurity of our own hearts, and pray without ceasing that they may be cleansed, and made fit temples for the indwelling of the Holy Spirit.

PHILALETHES.

THE RELIGIOUS EXPERIENCE OF MRS. E. H. EXTRACTED FROM HER DIARY.

(Continued from p. 561, of last volume.)

"FEB. 1720. God is pleased this day to invite me to his table, and offers to make over and seal to me all the blessings of the new covenant; in order to which it is needful that I do indeed enter into covenant with God. How great and how awful a thing is this! And, without Divine assistance, how hard and difficult! I would therefore come unto God for grace to help in this time of need; and beg that he would make me sincere in entering into, and faithful in keeping, his covenant.

"I this day heard of the death of his Honor, the Deputy Governor. May such instances of mortality stir me up to be more

diligent in improving my time for God and his people, while I am in the world; and especially so to walk here that an abundant entrance may be administered to me into the inheritance of the saints in light. May I consider myself as not made for the employments and enjoyments of this life; but as a candidate for heaven. At the great trial, if it shall appear that I have improv ed my two talents so as to have gained therewith two more,. I shall be accounted worthy to enter into the joy of my Lord; if otherwise I wrap them up in a napkin, that heavy doom, Depart, thou cursed, will be passed upon me. Seeing, then, these things are so, what manner of a person ought I to be in all holy conversation and godliness. How full of piety and devotion towards God! How full of good works towards men! Will God be pleased to bless me and make me a blessing, and an instrument of much good in my day and generation. Grant that my light may so shine before men, that they may see my good works, and glorify my Father who is in heaven.

"May 29, 1720. God was pleased this day to grant me some assistance in hearing his word; so that I sat under it with fixedness and delight, especially in the afternoon under the use of examination.

"Lord's day, June 5. A sermon on the sovereignty of the grace of God was made precious to me.

"June 11. God was pleased to meet me in secret prayer, and considerably to enlarge my heart; especially in desires of grace for my own soul, and