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whom his being and all that he has do depends should have many things granted to him which are not given to the careless, obdurate, unthinking, part of mankind though his expressions and manner of address, with all his care, are still inadequate' and below the Divine. Nature. In short, by our applications we cannot pretend to produce any alterations in the Deity; but, by an alteration in qurselves, we may alter: the relation or respect lying between him and us. Wollaston's Relig, of Nat.

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Ten thousand PROTESTANTS massacred at Paris, August 24, ani: 14th of: Elisabetly. 1572. Salmon's Hist.

The city of London was reduced to so miserable a condition by a PLAGUE in the; 17th of Charles II. that grass grew in the principal streets. Idemos Lumnisla

When men are PUNISHED by God for the sins of the fathers, we must distinguish between the impulsive cause that deserved the punishment, which are men's sins only, and the impulsive cause that occasioned the punishment, which are the fathers sius. Sanderson's Serm. on v. 29 of 21 Ch. of the 1st Book of Kings.

A remarkable instance of the detestableness of PARRICIDE, taken from Cicero's Defence of Sextus Roscius Amerinus...

Magna est vis humanitatis: multum valet communio sanguinis; reclamitat istius modi suspicionibus ipsa natura. Portentum atque monstrum certissimum est, esse aliquem humana specie, et figura, qui tantum immanitate bestias vicerit; ut, propter quos hanc suavissimam lucem adspexerit, eos indignissime luce privarit; cum etiam; feras inter se partus, atque educatio, et natura ipsa conciliet. Non ita multis ante an-, nis aiunt, T. Clalium Terracinensem, hominem non obscurum, cum cenatus cubitum: in idem conclave cum, duobus adolescentibus filiis isset, inventum esse manè jugulatum,,. cum neque servus quisquam reperiretur, neque liber, ad quem ea suspicio pertineret id sætatis autem duo filii propter cubantes ne sensisse quidem se dicerent: nomina filiorum de patricidio delata sunt. Quid postea? erat sane suspiciosum, neutrum sensisse, ausum autein esse quenquam, se in id conclave committere, eo potissimum tempore, cum ibidem essent duo adolescentes filii, qui et sentire et defendere facile possent, Erat porro nemo, in quem ea suspicio conveniret. Tamen cum planum judicibus esset factum, aperto ostio dormienteis eos repertos esse; judicio absoluti adolescentes, et suspicione omni liberati sunt. Nemo enim putabat, quemquam esse, qui, cum omnia di-, vina, atque humana jura scelere nefario polluisset, somnum statim capere potuisset,

First of PETER, c.iii. 18, 19, 20, explained; "By the same Spirit, (the same Holy Ghost) by which Christ was raised from the dead, he had, at some time, (not in the intermediate space between his death and resurrection,) preached (not personally

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wrath of God, and that the imputation of Adam's guilt and obnoxiousness to punishment are effectually taken away by the meritorious oblation of the Lamb of God. To make an agreement between the word of God and his attributes, we may fairly allow that there was a covenant between God and man at his first creation; that, in making that covenant, Adam, as our head and representative, stipulated for all mankind as well as himself; and that, in his transgression of it, his guilt and the punishment due thereupon was imputed to all his posterity. This was the state wherein Adam left us; but then we must remember that the whole scheme of man's redemption was laid from all eternity in the divine counsel, so that the wisdom and goodness of God had effectually provided beforehand against all the ill consequences of the fall, and made it impossible that Adam's posterity should become eternally miserable and condemned to the flames and pains of hell any other way than through their own personal guilt and transgression. For every infant, as it brings with it the guilt of Adam's sin, brings with it likewise the merits and benefits of Christ's death. Stackhouse on original Sin.

The disobedience of our first parents involved their posterity and entailed a depravity upon their descendants; which depravity, though it is not a sin in us until the will closes with it, yet is certainly sinful in itself, and therefore is stiled original sin. For, if it were not-so, if the first rise of evil thoughts were not criminal in itself, the consent of the will could never make it so; for that cannot alter the nature of things. Seed's Sermons, vol. ii.

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Nego eam, quam vocant LABEM ORIGINALEM, peccatum proprie dictum esse, nedum peccatum pœnâ dignum. - Sed tamen aliquod malum est, quia est privatio vel carentia boni alicujus excellentis. Malum enim est carere bono, quo non caruisses, nisi is unde malum istud ad te descendit ob peccatum suum punitus fuisset. Et hoc quidem pacto originaria ista labes, sive infirmitas, sive malum, sive vitium, aliaque mala omnia ab Adamo ad nos profluxerunt, et non incommode mala pœnæ dici possunt, etsi propriissime mala pœnæ non sint, i. e. quamquam mala ista respectu Adamiet Evæ pœnæ mala fuerunt, attamen respectu nostri pœnæ proprie dictæ rationem non habent, proinde nec culpæ. Non enim punit nos Deus, cum nasci nos sinit ex Adamo destitutos gratiâ et favore illo, quo ipsius beneficio Adam ante peccatum fruebatur, sicuti puniebat Adamum cum eum propter peccatum suum beneficio isto privabat, sed tantum non afficit nos eodem isto favore ac beneficio; vel potius ereptum Adamo peccatori beneficium, nobis, qui ex eo ita punito nascimur, non restituit; non ut nos sic puniat, sed vel quia Dominus rei suæ est, qui tantum cuique dare potest quantum vult, vel quia naturæ conditionem ut mutet nullâ lege adstringitur. Nec enim tenetur æqualiter omnibus benefacere, neque naturæ cursum sistere supremus rerum omnium Dominus. Interea incumbit cervicibus nostris malum istud, ex parentis nostri culpâ ad nos pœnæ in modum derivatum. Et hoc eodem jure Deum uti censendum est; quando

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quando mala sæpe non levia a parentibus 'noxiis, et propter peccata sua punitis, in pro geniem innoxiam derivari sinit; uti quando ex parentibus ob peccata sua leprâ, calcu lo, podagrâ punitis liberos leprosos, calculosos, podagricos aliisque malis obsessos nasci simit. Filiorum autem poena idcirco non est, quia potuisset etiam Deus efficere vel permittere, absque ullo parentum peccato, ut filii leprosi, inopes, aut servi, nasce rentur. Nec enim proprie malum est ita nasei, sed miaus bonum, quod tamen respectu nostri mali physici rationem habet. Episcopius, Resp. ad Def. Cam. c. 7.

There is no doubt but that,, by the permission of divine Providence, demons or evil spirits delivered, by their suggestions to the idol priests and priestesses, various ways and sometimes by audible voices coming from the images or secret places where they were placed, the ORACULAR RESPONSES, whereby oftentimes the deepest secrets were revealed, and extraordinary events were foretold and came to pass, which were out of the reach of human understanding to know. It was undoubtedly in opposition to the pagan oracular images, teraphim, temple-oracles, and divinations, that God instituted his oracle of urim and thummim. Jackson's Chronol. vol. iii. p. 238, &c.

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It is evident, from antient history, that the Theban Hercules, and others before him, exhibited GAMES in OLYMPIA, and that those of Hercules were most famous; that, when the Heraclidae were driven out of Peloponnese, they were discontinued for about 120 years, and were again celebrated by Oxylus, King of Ætolia, about the year before Christ 1102; but, from his death, they were discontinued till they were restored by Iphitus, prince of Elis, who was descended from Oxylus, in the year before Christ - And it 884, the same year that Lycurgus gave his laws to the Lacedæmonians. appears, from the most accurate historians and chronologers, that 27 olympiads passed between Iphitus and Choræbus; and, as the twenty-eighth olympiad, in which Choræbus was victor, was the first in which the names of the victors were recorded, it is from this æra, 776 years before Christ, that the Greeks inade their computation, though many years after the beginning of the first æra, commencing from Iphitus. Jackson's Chronol. vol. iii. p. 336, 337, 347.

Ferunt (ut autor est Suidas in August. Hist.) Augusti Cæsaris tempore cum ORACULA desiissent, Augustum ipsum ad Pythium accessisse Apollinem; oblataque, ut moris erat, hecatombe, cum qui Romanorum deinceps imperium post se esset adepturus interrogaret, elinguem ac mutum stetisse Apollinem, geminatoque sacrificio, cuin iterum obticuisset Pythius, tandem velut fatigatum aut ipsa veritate, quæ de cælo in has inferiores plagas despexerat, impulsum, ad hunc modum respondisse,

Παῖς Εβραίος κίλεται με θεὸς μακαρίσουν ἀνάσσων
Τίν δε δόμον άπολιπεῖν τε καὶ αὖθη είδος ἱκές θαι
Λοιπών απιθι σιγῶν ἐκ βωμῶν ἡμετεράων.

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Convivæ, duodecim deorum nomine et specie." Baptista Casalius, tom i Græcarum Antiquit. p. 127.

Septenarium numerum alii probabant ex dicto illo, septem convivium, novem convi vium. Ad Homerum 2i Iliados denarius numerus refertur, nee plures decem accubu isse refert Eustathius., Apud Julium capitolinum duodenarius numerus refertur in conviviis Veri imperatoris. Apud Suetonium item Augusti in quo duodecim conviva deorum dearumque habitu accubuerunt. Hi numerum potius respiciebant eum, et religiosa quadam curiositate sectabantur, cum convivarum numerus non ad vivu resecandus, sed pro loco et tempore instituendus. Joseph. Laurentius, tom ix. i Græcar. Antiquit. p. 176.

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It must be owned that the expressions used by Nestorius, Christ was born, Christ suf fered, Christ died, were at least far more proper than those used by Cyril and others, the Eternal was born in time, the Impassible suffered, the Immortal died, which have since been adopted by the church of Rome. For, notwithstanding her schoolmen, well apprised of the objections to which they are liable, to excuse them from blasphemy, have been obliged to recur to a communication of idioms, in virtue of which the properties of both natures, say they, may be ascribed to the Hypostasis or person in whom both natures are united; this communication of idioms is in fact nothing else but a rhetorical figure. So that Cyril spoke like an orator, and Nestorius like a philosopher. The expressions of the former were in a strict sense false and blasphemous, those of the latter in the strictest sense true and orthodox. Tropes and figures serve only to disguise the truth, to lead men into errors, and, therefore, ought to be laid aside by all who seriously inquire into the truth or explain it to others. I shall conclude with observing, that if, by a communication of idioms, the properties of thé divine and human natures may be ascribed to the person in whom those two natures were united, the properties of the body and soul might, by a like communication, be ascribed to the person in whom the body and soul are united; so that it might he said, with as much propriety, man is immortal, man shall never die, because the soul is immortal and will never die; as God was mortal, God died, because the humanity was mortal and died. The case is parallel; and the communication of idioms must justify both expressions, or neither. Bower's Hist. of the Popes.

These are bold assertions of Bower, which sundry passages of Scripture disprove; for instance, God was made flesh, God manifested in the flesh, &c.

Sir William Jones has given an exact translation of a passage in a Sanscrit book, so clearly descriptive of NOAH under the name of Satyvrata, or Satyavarman, that it is impossible to doubt their identity. From the Pudma-Puran.

1. To Satyavarman, the sovereign of the whole earth, were born three sons; the eldest Sherma, then Charma, and thirdly Iyapeti, by name.

They were all men of good morals, excellent in virtue and virtuous deeds, skilled in the use of weapons to strike with or to be thrown, brave men, eager for vietory in battle.

3. But Satyavarman, being continually delighted with devout meditation, and seeing his sons fit for dominion, laid upon them the burden of government.

4. Whilst he remained honouring and satisfying the gods, and priests, and kine, one day, by the act of destiny, the king, having drunk mead,

5. Became senseless, and lay asleep naked. Then was he seen by Charma, and by him were his two brothers called.

6. To whom he said, What now has befallen? In what state is this our sire? By these two was he hidden with clothes, and called to his senses again and again.

7. Having recovered his intellect, and perfectly knowing what had passed, he cursed Charma, saying, Thou shalt be the servant of servants..

8. And, since thou wast a laughter in their presence, from laughter shalt thou acquire a name. Then he gave to Sherma the whole domain on the south of the Snowy Mountain.

9. And to Iyapeti he gave all on the north of the Snowy Mountain; but he, by the power of religious contemplation, attained supreme bliss.

Now this extract most clearly proves that the Satyvrata, or Satyavarman, of the Purans was the same personage with the Noah of Scripture; and we consequently fix the utmost limit of Hindu chronology. Nor can it be with reason inferred, from the identity of the stories, that the divine legislator borrowed any part of his work from the Egyptians; and their age was not so remote from the days of the patriarch, but that every occurrence in his life might naturally have been preserved by tradition from father to son. Lord Teignmouth's Life, p. 357.

As there is not the least affinity between the words Noah and Satyavarman, and so remarkable a one between those of the three sons of Noah, it is not improbable that Satyavarman, which seems to be a compound, may signify, in the Sanscrit tongue, a husbandman, or planter of vineyards, as he is described as such in Holy Writ. See Gen. ix. 20. .

As long as St Paul's Epistles are read, the ORIGINAL compact between God and man, the depravation of human nature, and the imputation of Adam's guilt, (in other words original sin,) must be received as standing doctrines of the church of Christ. But then we are to take great care, in our manner of explaining them, to preserve the divine attributes sacred and inviolate: and this may be happily effected, if we will but suppose that our hereditary corruption is occasioned, not by the infusion of any positive malignity into us, but by the subduction of supernatural gifts from us; that the covenant of grace commenced immediately after the covenant of works was broken, and has included all mankind ever since; that the blood of Christ shields children from the Ff2 ⚫ wrath

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