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and having nothing of Christianity but mere exterior signs. It was, this ignorance which in the course of the seventeenth and eighteenth centuries gave so great an advantage to the attacks of a false philosophy upon Christianity and,

social order.

"It is necessary, then, to bring back the people to the pure and sacred text of the Gospel, and to carry it into every family, that its divine maxims may become the solid and immoveable basis of education. Such was the object of the establishment of Bible Societies in the beginning of the nineteenth century. The success of their efforts declares to the world that the CREATOR of the Universe extends his support to them.

The following is a Table, showing the number of Christians in the world, in every age, from the first to the eighteenth inclusive :—

1st...... 500,000 | 10th... .50.000,000 2d..... 2,000,000 11th.... 60,000,000 3d..... 5,000,000 12th... .70,000,000 4th... 10,000.000 13th....75,000,000 5th.....15,000,000 | 14th....80,000,000 6th....30,000,000 15th.. 100.000.000 7th....25,000,000 16th.. 125,000,000 8th....30,000,000 17th.. 155,000,000 9th.... 40,000,000 | 18th.. 200,000,000

"Taking the whole population of the earth at 1,000,000,000, the relative numbers, with respect to religion, stand thus:

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"Since 1800, the number of Christians has increased rapidly in all parts of the globe. Nearly one thousand Bible Societies are circulating the Scriptures within the circle of their influence, and those Societies are increasing every day. In 1800, the Evangelical Missionaries had not more than one hundred and fiftyseven stations in the various parts of the globe. They have now increased to two hundred and fifty-two, and must still further increase.

"To these increasing means of propagating the christian faith, it is necessary to add, the zeal of the Missionaries of the Roman Catholic Church, and the numerous editions of the Sacred Writings which have been printed for them during the present century."

GEOLOGICAL CONFIRMATIONS OF THE UNIVERSAL DELUGE.
(From Dick's" Christian Philosopher:" pp. 224-227.)

IT is admitted by every geologist, that our globe, as to its present form and arrangement, has been, comparatively, of but short duration. CuVIER deduces, from certain progress ive changes on the earth's surface, as well as from the concurrent traditions of many nations, that the first appearance of man upon the face of the globe, or at least, the renewal of the human race after some great catastrophe, cannot be referred to a period further back than about five or six thousand years from the present time.-Geologists, too, of every description, however different the systems or theories they have adopted, have all been constrained, from the evidence of fact, to admit this conclusion," that every part of the dry land was once covered by the

ocean," thus confirming the scriptural account of that stupendous event, the universal deluge. This event, from its very nature, must have been accompanied with the most terrible convulsion, both on the exterior surface, and in the interior stráta of the globe. Accordingly we find, that traces of this awful catastrophe exist in every region of the earth. MR. PARKINSON describes the whole island of Great Britain, as having since its completion "suffered considerable disturbance from some prodigious and mysterious power. By this power all the known strata, to the greatest depths that have been explored, have been more or less broken and displaced, and, in some places, have been so lifted, that some of the lowest of them have

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been raised to the surface; while portions of others, to a very considerable depth and extent, have been entirely carried away."-The whole of the Alpine region in Switzerland, and the north of Italy, considered as one mass, shows the most evident marks of dislocation. At the height of three thousand five hundred feet above the level of the sea, M. SAUSSURE met with a chasm a hundred feet wide, and so deep that he saw no bottom. All travellers on the Alps have regarded them with horror. They mark the most evident convulsions, but show no signs of having been occasioned by attrition. MR. TOWNSEND, speaking of the Pyrenees, which lie personally inspected, says, "What is most remarkable is, to see four enormous chasms almost perpendicular, which divided both mountains and their valleys, and which appear as if they had just been rent asunder." Throughout the range of the Andes, and in every other mountainous region, similar chasms and disruptions, indicating the former operation of some tremendous power, are frequently observed by those who visit such scenes of grandeur.-In some of the coal mines in our own country, the coal is in some places lifted up, or thrown down, several hundreds of feet from the places it appears originally to have occupied. "Two miles north of Newcastle," says MR. TOWNSEND, one great dyke or fault throws

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down the coal five hundred and forty feet;-at the distance of three miles, it is cut off and thrown down again two hundred and forty feet."-An evidence of the effects which could only be produced by a general deluge, is also afforded by those organic remains to which I have already adverted, and particularly by those immense quantities of marine shells, which have been discovered in situations so elevated, and in places so far removed from the sea, as to prove that they were left there by a flood extending over the whole globe. In Touraine in France, a hundred miles from the sea, is a bed of shells stretching nine leagues in extent, and twenty feet in depth, and including shells not known to belong to the neighbouring sea. HUMBOLDT found sea-shells on the Andes at an elevation of fourteen thousand one hundred and twenty feet above the level of the sea. The slaty mountain of La Bolca, near Verona, is famous for petrifactions, among which are enumerated more than one hundred species of fish, natives of Europe, Asia, Africa, and America, here assembled in one place.

It appears, therefore, that the researches of Geology confirm the fact of a Universal Deluge, and thus afford a sensible proof of the credibility of the Sacred Historian, and, consequently, of the truth of the doctrines of Divine Revelation.

SELECT SENTENCES.

lighted with the amiable parts of learning or wisdom in other men, and desire to be like qualified, yet they imitate not their indefatigable industry, by which they ascended to that eminent height.

(From "Contemplations, Divine and Moral, by ARTHur, Lord Capel." London, 1683.) GARRULITY is so irksome to society, that we seldom find it welcomed: for as it betrays the party's weakness, who cannot, possibly, strongly ratiocinate such variety of propositions; so he cannot but many times fall into those discourses, which men's particular affairs or studies endear them to, or upon those persons, (though absent,) whom the present company are interested in, either by affinity or (which is more) by amity.

Few there are but do love knowledge: but the reason why there are so few that are knowing is, because the entrance of all arts and sciences is difficult; and though most are de

I observe divers who have many affairs, that by the infelicity of one are so distempered, that they lose all consideration to guide themselves in the rest. Nay the loss of a trifle shall nullify all the contentments of millions of enjoyed blessings; like that master of a ship who neglects the compass, main-mast, and stern of the ship, because some slight flag is lost.

Sacred Dissertations, on what is commonly called the Apostles' Creed: By HERMAN WITSIUS, D. D., Professor of Divinity in the Universities of Franeker, Utrecht, and Leyden. Translated from the Latin, and followed with Notes, Critical and Explanatory, by DONALD FRAZER, Minister of the Gospel, Kennoway. 8vo. 2 vols. pp. 1194. £1. 2s. Glasgow. 1823. (Concluded from p. 465.)

THE Dissertation on Faith contains some good passages: but, as a whole, and as professing to be an account of "saving faith," it is confused and unsatisfactory;-a very common fault with systematic divines, and one found equally among those of the Pelagian and the Calvinistic classes. And, what is still more singular, opposite as these extremes are on this subject, they meet in several particulars. WITSIUS makes saving faith to include knowledge, assent, love of the truth, and exultation in it; desire after CHRIST, and receiving and resting in CHRIST; yielding up the soul to him, glorying in him as our own, &c., all of which are amplified, and illustrated apparently with great attention. It is, however, clear that knowledge of the Scriptures, and assent to their truth generally, are not of the essence of saving faith: for they precede it, and may be conceived to exist independent of it; and in every penitent do so exist, for they exist before it. Saving faith, is, in its proper import, the same as justifying faith; when faith justifies it saves, and not before; and every future act of faith, which leads to a higher salvation, is the exercise of the same faith; that is, substantially, the same trust in CHRIST, in the merit of his atonement, in the power of his intercession, and in the faithfulness of the promises of Gon in him. Before justification there is conviction for sin, a sense of danger, and repentance, all of which necessarily suppose knowledge of the truth, and assent to it. Still, however, whatever degree of faith assent may suppose, it is not in this case saving; for the convinced and condemned person is not, as such, actually saved. It is also a singular collocation in the above description of faith, to put love of the truth before trusting in CHRIST, which is the essence of saving faith. With

out this personal trust there is no justification, before justification no salvation, and, therefore, could this love of the truth exist as WITSIUS has stated it, it would be no part of saving faith. Indeed as love and faith are two different affections, it is an obvious error to make the one a component part of the other. "Love of the truth, exulting in it, and glorifying GOD," are fruits of justifying faith, not of its essence, nor precedent to it; for before justification there is no more "exulting in the truth,” by the penitent and consciously guilty man, than there is love of the law by which he is condemned, on the part of the convicted criminal. The simple view of this subject is, that saving faith is a personal act of trust, on the part of the consciously convicted and condemned sinner, in the atonement made by CHRIST for sin, as the exclusive and only reason of his acceptance with GoD, and the pardon of his offences. Every thing else perplexes and confounds; this alone meets the case, and fixes the attention of the seeker of salvation entirely upon the only and the effectual means by which it can be attained. On the various operations and effects of saving faith in him who now believes, and has "peace with GOD," much may be instructively said; but it is often one of the causes of obscurity in these discussions, to confound the acts, and operations, and fruits of the faith of justified believers, with that simple trust in CHRIST which is exercised in order to justification. We observe also another statement which calls for remark. WITSIUS speaks of a consciousness of justifying faith. Our knowledge that we are CHRIST'S, and that all his "saving benefits" are ours, he represents as acquired by a reflex act of faith in other words,-I am conscious that I have

justifying faith; and then "faith reasons infallibly," I am justified, "he is mine, and I am his." This whole foundation is unsound; because, as we have no rule in Scrip ture to enable us to ascertain the measure of faith required in order to our justification, save that it must be entire and exclusive, and as we cannot ourselves be the infallible judges of this point, consciousness of justifying faith is impossible and absurd. This would indeed be to make faith justify ministerially, whereas it justifies but instrumentally, as a condition, of which not the offending party, but the party offended, must be the judge, from whom alone the assurance must be derived, that our sins, which are many, are all forgiven. The agent in this communication to the soul, is in Scripture said to be the HOLY SPIRIT; and we are the more surprised that in this account of saving faith, and the peace and joy which follow it, WITSIUS should have made no reference to the SPIRIT's office as a witness, since on the article, "I believe in the HOLY GHOST," he has expressed himself so well on this point.

"The SPIRIT cheers us also in another

form, by causing us to know the things that are freely given us of GOD.' (1 Cor. ii. 12.) This he doth by secretly witnessing to our spirit, and with our spirit. (Rom. viii. 16.) And truly it is the voice of the SPIRIT only, that is able to raise up the soul bowed down under the weight of its sorrows. Although a person should speak with the tongues of men and of angels, whilst the internal operation of the SPIRIT doth not concur, he will prove a miserable comforter. But a single word of the SPIRIT has greater efficacy than a thousand discourses addressed to the outward ear by all the Prophets, Evangelists, and Apostles, nay, by the LORD JESUS himself, unaccompanied by the inward teaching of the SPIRIT.

"Nor is it very difficult for believers, provided they give due attention and diligence, to distinguish these operations of the SPIRIT from the illusions of the flesh or of a malignant demon, or even from those common operations of the SPIRIT which are unproductive of holiness. This appears from the words of our LORD: Even the SPIRIT of Truth whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him, for he dwelleth with

you, and shall be in you.' (John xiv. 17.) These operations are discerned, both from their very nature, when separately considered; and from the order in which they are wisely connected, and the relation which they bear to one another. In each of them there is a brightness, majesty, and efficacy, so conspicuous and striking, that the light of noon-day doth not more clearly discover the sun, than these operations discover the SPIRIT as their author." (Vol. ii. pp. 341, 342.)

In the rules for distinguishing between true and inefficacious faith, we also find much obscurity; but this indeed arises in part from the Author's system. The leading Calvinistic Divines have the merit of stating all those grand doctrines of Revelation, which are not directly connected with their system, with great clearness and ability; and when they write practically, their works contain likewise fine exhibitions of Christian Morals, in their union with Christian Principles. But in matters of Experience, as resulting from the work of God in the heart we consider them as often, indeed too generally, very perplexed. We do not mean that their experimental writings are not in some respects exceedingly valuable: taken with discrimination, they deserve great praise; but their system leads them to so many qualifying and even opposing statements, that as a whole they often plunge us into deep and inextricable labyrinths. They well and forcibly lay down the total corruption and moral imbecility of human nature: yet, when they are accounting for the good desires and inclinations of many who bear the Gospel without fully embracing it, or previously to their embracing it, for those softenings of the affec tious, repentings, and resolves, which all who are placed within the reach of religious influence occasionally and even frequently feel,-in order is avoid attributing these to the SPIRIT of Gon, they ascribe them wholly to natural feeling; and thus find, in the mere natural man, tendencies which are wholly incompatible with a total depravation of the heart. If, with us, they refer these not to nature, but to grace, they fly to their distinction of common and special grace, working, and effectual working; thus con+

founding the reader by terms without meaning, and rendering by their nice refinements the evidences of real grace obscure and often imperceptible. The doctrine of the witness of the SPIRIT, well stated by many of their Divines, is by this very influence of system chased out of the rank of privileges common to all believers, and constituting indeed the only seal of their justifying faith: and in order to account for "believers walking in darkness," that witness is made a special privilege, and the evidence of justification is reduced to an inference resting upon our own authority; for be who is once a child of God, being, according to them, a child of GOD for ever, the witness of the SPIRIT is no longer necessary to attest adoption, or necessary only once for all. "Walking in the SPIRIT" is a doctrine therefore much reduced in import, and narrowed in meaning. Their doctrine of the indefectibility of the saints obliges them, in order to account for the final falling away of men who, to all appearance, and on scrutiny the most strict, for a long time "ran well," to resort to laboured attempts to show how completely a true experience may be simulated by a hypocrite; which is often done by these authors in such terms, and to such extent, in many instances, as to render it impossible to distinguish the genuine from the counterfeit: and thus their experimental system tends to plunge conscientious and sincere persons into the deepest and most distressing doubts. Finally, their doctrine of the necessary indwelling of sin till death, obscures that "beauty of holiness" which shines so vividly in the New Testament, and in many parts too of their own writings.-Traces of all these defects will be observed in the Dissertations before us, though the work of a truly pious man, as well as a very learned Divine. The more frequently we turn to such writings, greatly valuing them as we do for their real excellencies, the more do we admire the unity, clearness, and consistency with the Scriptures, which characterize the experimental discourses of the venerable WESLEY, who, as the theologian of the heart, stands unrivalled in modern times.

On all subjects relative to the Di

vine Trinity, WITSIUS is to be strongly recommended, as guiding his views by the Nicene and Athanasian faith, and that with great sobriety, and judicious discrimination. His sentiments on the Divine Paternity, and the Divine Sonship of our LORD, are given at considerable length: and we subjoin a few extracts,-observing only that some of the notes on these points, added by the Translator, might have been spared; for though he agrees with his Author, truth in his hands is not carried so steadily and so straight forward.

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falls to be considered by us personally, The name FATHER, however, now as the designation of the First Person. We shall observe that he is from himself; that be alone begat the Son, in an incomprehensible manner; and that from him, together with the Son, the HOLY SPIRIT proceeded, in a manner equally ineffable. All that the Scriptures propound, as the distinguishing properties of the FATHER, are comprised in this description.”

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"The first of these properties, is the FATHER'S being the FIRST PERSON.* When we call the FATHER the First Person, let it be observed, we do not understand the expression as relating to the order of DURATION; as if he were before the other persons with regard to age or time. For the goings forth' of the SoN have been from of old, even from everlasting.'The LORD possessed' this personal Wisdom in the beginning of his way, before his works of old,' before all time. (Prov. viii. 22.) Hence ATHANASIUS has justly said; The SoN is of the FATHER without beginning, and begotten of him from eternity.' The SPIRIT also, through whose agency CHRIST was offered up as a spotless sacrifice to GoD, (which without any inconvenience, and even with great propriety, may be understood of the Third Person,) is called the Eternal SPIRIT.' (Heb. ix. 14.) Eternity, indeed, is so essential a property of GOD, that a person not eternal ought not to be acknowledged as Divine. 'Eternal power,' is part of that which may be known of GoD from the suggestions of nature itself. (Rom. i. 20.) What is eternal, too, could have nothing prior to it, even for a moment. ATHANASIUS has, accordingly, well said in his Creed; The Godhead of

*Patris Personalis Primitas.

.2 .Mic. v מקדם מימי עולם +

† Ὑιὸν ἐκ τῷ Πατρὸς ἀναρχως και αϊδίως yeyernμivov. Exposit, Fidei.

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