the weight of glory to be acquired, he joyfully sacrificed all.-v. 23. Blessed apostle! How like his heavenly Master! How different from those professors who will abandon no gratification, but under the lash of literal duty and of positive statute!

One inquiry more needs to be answered, in order to present in full view the principle involved in the text. Why were any desirous to share in those festivals? Two reasons may be assigned. Men are naturally carnal. They love to "eat, and to drink, and to be merry," when an opportunity of fers, and a plausible plea can be had for so doing. Hence the conclusiveness of arguments to their judgments, which would otherwise be regarded as destitute of force! But they had a better and more plausible reason for wishing to be present on such occasions: a reason which we wish to be distinctly noticed, not only as serving to palliate their conduct, but because we shall have occasion to advert to it again, as the most plausible plea for another indulgence, equally injurious to the interests of our fellow men. The plea is this-They had many heathen acquaintances and relatives, whose amity they were desirous to preserve. A refusal to eat with them on these publick occasions would be construed as unfriendly, and perhaps embitter the minds of many against the Christian system, as if it rendered its professors selfish and contracted in their feelings. This mistaken notion of friendship, probably prompted many to comply who were serious and well disposed. But the apostle corrects the misapprehension. The vital interests of our fellow men are too precious to be sacrificed on the altar of social intercourse. We are to "do good to all men as we have opportunity," to cultivate every kindly feeling, and to abound in every kindly action; but, as to things doubtful or

of injurious tendency, our motto must be, "touch not, taste not, handle not."

We have thus made, as we believe, a literal exposition of the text. The application of the principle of the text, in the case referred to the apostle's decision, has, as we suppose, been fairly exhibited. The principle will equally apply to any other practice, however apparently harmless, which leads to similar evils. Such practices, not necessary, as are the occasion of leading others astray, ought, on the principle of our text, to be discontinued.

The reader is now prepared to investigate the bearing of the principle, on the use of ardent spirits.

We hear it alleged, that the use of ardent spirits is in itself a source of innocent enjoyment. A man may partake moderately without sin, or he may abstain. The assertion is perhaps admissible in the abstract, as it was admissible in the case already considered at large.But at best, "all things which are lawful are not expedient," and we ought to inform ourselves of the influence of an act, before we form our judgment of even its lawfulness. Is not this daily use of ardent spirits at least the occasion of sin? Is it not a moral stumblingblock over which many fall? To vary a little the language of our apostle, "If any man SEE thee who art sober and reputable, partaking of ardent spirits, will he not be emboldened into habits of intemperance? Thus, through thy knowledge, thy superior habit of self command, will thy weak brother perish." This case and the one primarily alluded to in the text, appear to me to be precisely parallel; the principle involved in each is the same; the reasoning of the aposthe applies equally to both. If the most ruinous consequences result from the moderate use of ardent spirits, the man of God ought to discontinue that use. If we even

admit the enjoyment to be an innocent one, and the individual himself to be in no danger personally, yet if it lead the weak and ignorant astray, and plunge them into the abyss of wretchedness, the man of benevolent feeling will dash the cup from his lips, and determine to drink no ardent spirits "while the world stands." I admit that persons may abuse even the necessaries of life; for abuses of this sort there is no help. We are not required, nor at liberty, to abstain from the necessaries of life. How far this plea of necessity will avail the "moderate drinker," is a point we propose to discuss in another part of this essay.

(To be continued.)

Extract from the Evangelical Church Jour

nal published at Berlin.

We publish the following short article, to let our readers see how extensively the concerns of the Presbyterian Church attract attention, and with what interest they are viewed. The introductory and concluding paragraphs are are full translations, from the distinguished German Journal from which we quote. The paragraphs numerically marked, are epitomized by the translator. The last paragraph shows how important is the example of the American churches, to evince to the world that religious establishments are so far from being necessary, that they are really and highly injurious to vital piety. Intelligence.-The General Assembly convened in Philadelphia

1828.

"The General Assembly of the Presbyterian Church met in the city of Philadelphia. The report on the state of religion published by order of the highest authority of the Presbyterian Church in North America, and which appeared in

the New York Observer of the 14th of June, evinces, that the spirit of evangelical piety, animates not only individuals and congregations, but likewise those men who are at the head of the church."

The Journal then proceeds to mention the principal facts contained in the report, as follows

I. The sections destitute of the means of grace. The prevailing errors and sins of the day; such as profane swearing, Sabbath breaking, intemperance, gambling,-and takes particular notice of the theatre, in a note on the margin, literally translated from the report.

11. Next the journal mentions, as contained in the report, the lukewarmness, formality and worldly-mindedness of professors.-The exercise of church discipline.-The neglect of attending on the preached gospel-of family worship-of parents in bringing up their children, and the monthly concert of

prayer.

III. Takes notice of the exertions that are made to distribute the Bible and religious tracts-in behalf of Sunday schools, missionary, colonization, and education societies-and the theological semi

naries.

IV. Calls the attention of the

reader to the revivals of religion— the prayer, fasting and humiliation seasons, as the means of promoting revivals-together with the happy results of revivals, and the number of congregations favoured with them.

V. The missionary cause among the heathen, the children that have been added to the church-the conversion of the converts in the prison of Wethersfield in Connecticut, and the circumstances connected with that revival.

VI. As connected with the report, it takes notice of the German Reformed Church, as deficient in ministers-and the exertions that are made to promote the welfare of that part of Zion-and then con

cludes, with an admonition, to renewed efforts in the good cause of our Lord, and to growth in every Christian virtue, knowing that our time is short. It mentions 31 ministers removed by death, in the last year, to the eternal world.

The Journal then finally ob

serves:

"We would call the attention of the reader to notice the dignity, fervency, and fidelity, with which the General Assembly, un

GERMAN NEOLOGISM.

(Continued from page 272.)

supported by government, addresseth the church, and, can address her, because she stands upon the rock of God's word, by which the church is united; and because she only seeks the honour of Christ and his kingdom.

In comparing the stand which some of the ecclesiastical judicatories of our native country assume, in the present religious movements of the day, gives us much matter for painful and interesting reflections."

It is true that faithful and courageous voices ceased not to call away contemporaries from the infatuation of these proud and seductive theories, to the calm and honest examination of their right to the dominion which they had usurped over the word of God. Now that the authority which rationalism for so long a time exercised over opinion begins to be shaken, and powerful appeals arise on every side against the yoke which it tyrannically imposed upon the world of mind, it becomes strictly a duty of gratitude to renew, in the "Archives of Evangelical Christianity," the memory of enlightened and upright divines, (the Wickliffes and the Husses of their age,) who, as the preservers of the purity of the faith in a season of defection, were its faithful depositaries and able defenders, at a moment when neologians were the dispensers of re

When the new reformers of theology, Semler, Teller, Steinbart, Eberhard, &c. about the year 1770, had commenced the execution of their designs, they were at first, for want of another term sufficiently clear and concise, denominated Socinians; but as they keenly expostulated against this assimilation to a decried sect, the usage very soon prevailed of distinguish

nown and the arbiters of functionary advancement in the career of literary honours, and when the writers who opposed the innovators were despised as enemies to knowledge, as advocates of ignorance, and turned into ridicule, in all the accredited journals. Among these pious and learned divines, Storr, and those of the Tubingen school, shone in the first rank. From the period in which the undertakers of the doctrinal refinement which we have described, established their intellectual dominion, down to our own days, Storr, his friends, and pupilsamong whom Flatt, Suskind, Bengel, and Steudel, were eminent-exercised a censorship equally conscientious and vigilant, which left no venturesome assertion, no brilliant and dangerous hypothesis, no hostile and specious sophism, without a suitable reply. They were not content with discussing the principal questions in dispute, in extended works equally profound and solid; such as the Theology of Storr, his treatise on the design of the Gospel of St. John, his commentary on the Epistle to the Hebrews, in which the doctrine of the intimate connec

ing them by the appellation of Neologians, (abettors of new doctrines) from the theologians who did not approve of their in novations.

tion of the death of Christ with the pardon of the sinner, and with the principle of sanctification, is forever protected against the subtilties of the new system of exegesis, at least in the view of those who admit the authority of the apostolick writings: but further, in order to follow more carefully all the movements of theological literature, and to be certain that no opinions set afloat by the talents of the innovators should escape their attention, Storr and his disciples formed an association for publishing periodical repertories, exclusively destined to the impartial examination of all the new doctrines, as well philosophical as theological, for which the tendency of publick opinion and the reputation of their authors had prepared or procured a favourable reception. The literary journal edited by the professors of the university of Tubingen, for a long time rendered this service to theology and philosophy; but above all, it is to Flatt's "Magazine," (1792 to 1812, 17 parts,) and Bengel's" Archives," (8 vols. in 4 parts each,) which supplied its place, and to which the "Evangelical Gazette" now announced succeeds, that we must look for the series of writings, in which the truths of the gospel have been defended against the pretended purifiers, and their theories submitted to a review, as polished and charitable as it is learned and judicious. The articles which Storr and his coadjutors opposed to assertions, which had almost passed into axioms in the modern schools, are chiefly worthy of remark-such for example, as that Jesus Christ never appealed to his miracles for the establishment of his divine mission; that the passages in the gospels, which represent him as predicting his resurrection are not sufficiently clear, or want authenticity; that the orthodox doctrine of redemption is prejudicial to the interests of morality; that the Mosaick religion is of a character whol

ly different from the Christian theism; that the sect of Essenes furnished Jesus with the principles of his moral system; and that the Pentateuch is a theocratical epopee, of recent date, &c. &c.

But if no rash or ill founded opinion could escape their vigilance and their severe dialecticks, still, every solid research, every substantial result, whether in exegesis or philosophy, found them disposed to receive it without prejudice, and to turn it to account for the improvement of theology. As nothing remained unknown to them, so nothing rested unproductive in their hands. For example, we find them the most equitable judges respecting historical and analytical works, which cast light upon sacred criticism and the moral nature of man. In submitting to a profound examination the book of Kant concerning rational religion, Storr principally strives to show that the gospel is in harmony with those doctrines of the system of the Koenigsberg philosopher, which had received the approbation of judicious minds; and that in every instance in which Kant hazarded or permitted suppositions and insinuations, incompatible with primitive and historical Christianity, he fell into self-contradiction; and that the consequences of his system by no means led to a rejection of revelation and its mysteries. The writing in which Storr accomplished this difficult undertaking, is a master-piece of calm, deep, and victorious discussion. Kant himself has done him homage, in the preface to the second edition of the work which was analyzed by the Tubingen professor. We owe to Suskind a treatise, which

The work in question, composed in Latin and published in 1793, in 4to. has

been translated into German, and enriched by an excellent dissertation respecting the relation between the idea of a Re velation and the principles of criticism, by

J. F. Flatt, 1795, 8vo.

"Examination of the Schellingian Doctrines respecting God, the Creation,

may be considered as a worthy companion of the work of Storr, his master. In this he has laid bare all the chimerical and false ideas of Schelling, respecting a distinction to be made in the Godhead between the absolute God, and God manifesting himself; between God in principle, and God proceeding from himself, in order that he should be an object of his own intelligence; between God implicit and explicit; between God the basis and condition of all existence, and God, who in develop ing himself fell into time, created the universe, and in creating underwent or accomplished an evolution, by which he gradually became a Divine Person. This doctrine reigns in all the writings of those who call themselves the philosophers of nature; as also in the writings of the theologians who have applied it to the Christian system, and who revive the speculative systems of the Gnosticks-among whom the first act of developing the divine essence, by which it begins to exist by itself, bears the name of self-intelligence or self-conception, (ivuunois auTOU, see Neander on the systems of the Gnosticks, p. 95, 98,) and also the name of Logos, Son of God. SusKIND (the remembrance of whose work we think it useful to recall) has proved even to demonstration, that this theory swarms with contradictions; that it, in no shape, explains a whit better than the ancient spiritualism, the genesis of conscience, and of the creation, and the origin of evil; that it is in fact founded upon a play of words, by strangely abusing the ambiguity of the terms, unity, variety, infinite, difference, identity, &c.; that it does not advance a single step toward the solutions which reason seeks to obtain; and that it completely destroys all moral liberty and all human responsibility.

Perhaps we shall be blamed for spending so much time in retracLiberty, Good and Evil." Tubingen, 1812, 164 pp. 8vo.

ing the memory of services rendered to the cause of the Gospel, at a period so much anterior to our own. But as the literati of France evince an increasing curiosity respecting the discussions to which learned Germany has been devoted for more than half a century, it is to be feared that an eagerness after a knowledge of these, should cause them to be imposed upon by the fame of authors and journals, which in this long interval have been the organs of the innovating party; and which, through the aid of false lights, the pride of certain schools, and the influence of men of talents, have received and long swayed the sceptre of opinion-in spite of the expostulations of the friends of truth, who have not ceased to protest against the infatuation of the fashionable doctrines, and the rashness with which new ideas were propagated as conquests of science; and whom we may compare to that handful of defenders of the primitive faith, who existed as the depositaries of the pure doctrine of the Gospel throughout ages of ignorance, barbarism, and corruption. We address ourselves to those of our countrymen, who are carried away by the reputation of certain celebrated writers of Germany; who are seduced by the learned apparatus, and the fascinating claim to elevated views, which spread a charm over theories without foundation, and hypotheses victoriously refuted. Let them know that the objects of their admiration, that the results of philological researches and metaphysical speculations, in appearance so profound, have been checked at every step, and reduced to their true value; and that whatever they offered capable of being rendered useful, has been turned to account by superior men; insomuch that the vital doctrines of Christianity, very far from receiving injury, have derived a new lustre from them, and so far as needed, a new support. Let them also know, that at all times, during