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each case what is right; but the man who at heart is dishonest, and yet desires to maintain the reputation of honesty, is always environed by doubts because he has not, like the honest man, a plain path before him. In like manner, he whose heart is alienated from God, and opposed to the truth, calls to his aid, difficulties and doubts, that he may be released from the necessity of coming to the light. To these considerations it may be added, that those who do the will of God, have in many points of doctrine, an experimental knowledge, which is absolute certainty. Having compared their hearts with the law of God, they know that by nature they are as the Scriptures testify,without goodness and full of evil. They know that they perceive in the Son, the same divine excellence, which they perceive in the Father; and that they experience the same joy and peace in confiding in him, which they experience in confiding in the Father.They know that in their own obedience, there is such a relative defect, that upon no principles of law can they be justified, on account of their obedience or repentance; and that if pardon is possible, it must be obtain ed on other conditions than works of righteousness which they have done. Those who do the will of God, know that a great change has been accomplished in their affections by a supernatural influence. They have as perfect knowledge, that a change in this respect has taken place, as a man who was born blind, had of the change, when he testified, "Whereas I was blind, now I see," and from past ineffectual effort to feel as they now do, in connection with the decla rations of Scripture on this subject, they have as perfect evidence of supernatural aid, as the blind man had in the case of restored vision.

It accords with the promises of God also that they who do his will shall know the truth. The text does not stand alone. Then shall we know if we follow on to know the Lord. The meek will he guide in Hosea, vi 3.

judgment and the meek will he teach his way. What man is he that feareth the Lord, him shall he teach in the way that he shall choose.* These things have I written unto you concerning them that seduce you, but the anointing which ye have received of him, abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things and is truth, and is no lie and even as it has taught you, ye shall abide in him.t

Then said Jesus to those Jews which believed on him, if ye continue in my word then are ye my disciples indeed and ye shall know the truth, and the truth shall make you free.į

It follows from what has been said: 1. That the irreligious and immoral, are never candid inquirers after truth.

Often they are at open war with revelation, and obviously because revelation is at war with them. Or if they render to the book a nominal credence, it is only that under the guise of reverence, they may carry through its pages a war of extermination against all its peculiar doctrines.— These "do not the will of God,” and in

forming a judgment concerning the doctrines which he has revealed, they are convicts judging in their own cause. No wonder that the God of the bible wears to their apprehension a character which they find it convenient to "change." No wonder that the doctrines of the bible, appear unreasonable and unamiable; and no wonder, when kind hearted friends have obliterated from the sacred page its spiritual requisitions, and its denunciations of "wrath to come," that the hostility of the flagitious and the infidel is allayed. Finding as they think in the rectified page, a chartered impunity in sin, they begin to doubt whether the bible may not be true.

Are any who read this discourse the subjects of such conversion, let * Psalm, xxv. 9 and 12.

1. John, ii. 26, 27.

1 John viii. 31, 32; see also, John xiv. 15. 16, 17 and 26: Isaiah liv. 13: John x. 4 and 5.

them remember that Jesus Christ has pronounced the convert to a false religion, sevenfold more the child of hell than he was before. Not of necessity more immoral or more irreligious, but more profoundly and hopelessly deceived. Repent and break off your sins by righteousness, and then your temptation to change the truth of God into a lie will cease, and then too you shall know the truth, and the truth shall make you free. In no other way can you succeed to quiet your fears. The bible is too evidently the word of God, and too full of wrath, revealed against all ungodliness of men, to consist with quietness of mind while you live in sin. Your consciences condemn you, and like the troubled sea when it can not rest, you find no peace. Cease then from your vain expedients to reconcile sinning with peace of conscience, and try a more excellent way.

2. The mode proposed by our Saviour of removing doubts, and giving efficacy to evidence, is peculiarly a dapted to the necessities of men of a philosophical and speculative turn of

mind.

These are they who as described by the Apostle as ever learning, and never able to come to the knowledge of the truth. They are anxious and indefatigable. They read much, and converse often,

and reason high Of Providence, foreknowledge, will and fate, Fix'd fate, free-will, fore-knowledge absolute,

And find no end in wandering mazes lost.

The reason is, the malady is in their hearts; and no application to the understanding can reach it. They say and they think that they are willing to be convinced. But then they must see the evidence and have their objections answered. Do any such read this discourse, let them adopt the prescription of their Saviour, and do the will of God, and the light of truth shall break upon their bewildered minds, as the morning when

the sun ariseth, even a morning without clouds. Reject this expedient, and probably you will never become established in your faith, until the light of eternity shall dispel your doubts, and compel you to know the truth. The intellect of Gabriel would not suffice to counteract the prevailing influence of an unholy heart; while the intellect of a child associated with rectitude of heart, will enable us to understand the doctrines of the Gospel. Listen then, ye disputers of this world to the voice of mercy, which speaks to you from heaven. Wherefore do you spend your money for that which is not bread, and your labour for that which satisfieth not. Incline your ear and come unto me; hear and your souls shall live.

3. The subject we have discussed may set at rest the hearts of those who are anxious about the ignorant

and the poor. We have certainly intelligence, and leisure, and means of knowledge which they do not possess; and yet we find our minds perplexed with difficulties and doubts. How then can the multitude ascertain what is true? By adopting the method proposed by the Saviour; by doing the will of God. Multitudes of this class of men have made the experiment, and are walking in the light of his countenance, while you who pity them are groping in darkness. Their love to God has rendered the doctrines of the bible plain, its precepts reasonable, and obedience delightful. They need not the aid of learned critics to help them to misunderstand the sacred book. Environed as the bible may seem to be with difficulties, the poor have the gospel preached to them, and become rich in faith, and heirs of a kingdom.

4. The expedient proposed by our Saviour to gain doctrinal knowledge, will leave without excuse the ignorance of those who complain that they have not time for the investigation of truth. It belongs, they suppose, to the ministers of Christ to understand such matters, and if any others have leisure, it may be well to

attend to the subject; but as for them they have more urgent matters to attend to, which cannot be neglected. Unhappy men, you are placed then, it would seem, in a condition of unavoidable ignorance, and are obliged to go blindfold out of time into eternity, not knowing whether you shall open your eyes in heaven or in hell. How hard is your lot, doomed as you are, merely for the blessings of the life that now is, to risque the welfare of your souls for ever. But behold I bring you glad tidings. A very little tuition of the heart will avail more than years of study and intellectual speculation. Do the will of God, and you shall be rescued from the danger of perdition, and know and enjoy the doctrines of the gospel. You shall come out of darkness into marvellous light, and learn the happy art of reconciling diligence in business, with fervency of spirit in the service of God.

5. Those who complain that there are so many different opinions upon the subject of religion, that they know not, and cannot know what to believe, may find relief in complying with this direction of Jesus Christ. There are none who can deny that God requires you to love him. Do this then, and you shall know amid the conflicting opinions of men, the true doctrine of the bible. Your path shall be like that of the just, shining more and more, to the perfect day. Your love shall constitute a golden thread, leading you through all the labyrinths of errour, in the right way; an anchor ever holding you sure and steadfast amid winds and floods until you enter the haven where the wicked cease from troubling, and the weary are at rest.

6. Are there any who have read this discourse, who are in the habit of despising the obligation of maintaining correct opinions, and denying the criminality of errour; dealing out the flippant argument, "that men can no more think alike, than they can look alike?" All your positions are false. God has revealed truths to be believVOL. 3-No. I.

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ed, as well as duties to be done; and there are damnable heresies, as well as immoralities; and though it is not possible for all men to look alike, it is possible for all who possess the bible, substantially to think alike; and it is easily accomplished. Let their hearts be united in doing the will of God, and their understanding will be harmonious, with respect to the doctrines of his word.

7. Do any read this discourse who have enjoyed the blessings of a religious education, who by the suggestions of others, or of their own hearts, have become unsettled in their religious opinions; and are you open to conviction, and sincere and honest in your inquiries after truth, and ready to say in your heart, what more can we do? And if, after all, we should err, will it not be a mistake so honest and sincere, that God will be too just to punish it?

Take heed that ye be not deceived. The heart is deceitful above all things, and desperately wicked. You are judges too in your own cause, and your verdict is on the side of your acquittal from a crime, and now what authority have you for the conclusion to which you have come? Is it inclination that speaks, or philosophy, or the bible? Turn to the chapter and the verse of the word of God, which gives a dispensation to those who sincerely and honestly reject the fundamental doctrines of the gospel. Such a case, I apprehend, has never demanded the attention of the HighCourt of heaven, for it must bring home to the Majesty on high, the charge of imbecility in making a revelation unintelligible to honest and sincere subjects; or the charge of injustice in requiring impossibilities.Are you sure that in the day of judgment it may not be disclosed, that an evil heart darkened your understanding and perverted its decisions ?There is one way to decide whether you have been, as you suppose, sincere and honest in your inquiries after truth. If you have availed yourselves faithfully of all the means of

knowledge in your power, this would carry the appearance at least of sincerity. But if you have neglected the means of knowing the truth, which, of all others, are the most direct and simple, and which beside are absolutely infallible, how can you justify yourselves in the favourable conclusion that you have honestly and sincerely endeavoured to ascertain the truth? How then does the matter stand? Have you adopted the recommendation of Christ, "If any man will do his will, he shall know of the doctrine, whether it be of God ?" Have you obeyed the command, Thou shalt love the Lord thy God? Have you complied with the kind requisition, My son give me thine heart? If you have not, is not the evidence of your honesty and sincerity greatly to be distrusted?

To conclude, let all who have attended to the subject of this discourse, without delay make the joyful experiment, which their Saviour has proposed, of dispelling the darkness of the understanding, by rendering to their God the cheerful homage of their hearts. If any complain that they cannot love God, let them remember, that to refuse to do it is rebellion, and that God will by no means clear the guilty.

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apartments, and with homely but wholesome fare.

It

The stabulum is very large. admits under the same roof travellers and their cattle, without any partition between them. Men and their herds share the same accommodations; only they take different sides of the house, the former being furnished with a fire-place.

There is now another kind of inn, which seems to have been a modern improvement upon the stabulum. It is called a caravansary; and is still larger than the stabulum, being lighted from the top. This also is an indiscriminate receptacle for men and cattle. The latter, however, occupy the greater portion of the building; only a wall three feet high, and four or six feet broad, adjoining the margin of the hall, being reserved for the former.

This narrow elevation being furnished with fire-places at convenient distances, serves "for kitchen, parlour and bed chamber."

It is more than probable that the Greek word καταλυμα, as used Luke ii. 7, answers to the xenodochium ; and wavdozelov, Luke x. 34, to the stabulum; for each of these Greek words is rendered, in the Vulgate and Syriac, by an appropriate term. is true that Erasmus, Castalio, Beza, and other modern translators, have rendered both by the word diversori

um.

It

But they cannot establish the synonomy of those words against the authority of writers who flourished when the Greek was a living language, and when the appropriate use of these words was best understood.

We have reason to doubt the propriety of the word inn, as used by our translators, Luke ii. 7, for it was never used to denote a public house, in which the guests were entertained free of expense, as surely those were who lodged in the xenodochium, or κατάλυμα. The English word inn answers more exactly to the Greek wavdoxsov, whose etymology denotes that it received every thing that could enter it. Mr. Harmer, however, supposes that the wavdoxov must

might easily have been fitted up for a convenient stabulum.

Nor were the xalaλupa and wavdaxsov connected under the same roof; for had that been the case, Christ would have been born in the xenodochium, which Mary could not

have been a very commodious place, from the circumstance that the good Samaritans entrusted the wounded man to the keeper of it, and promised to reward him for his services. But the necessary accommodations might have been afforded a sick man, although the wavdoxsov did also re-enter, because it was full. Further, ceive cattle. Besides, had it been a xalaλupa, or xenodochium, no promise of payment would have been necessary, at least for three days entertainment, as all who lodged in it were entertained for that period gratis.

Bethlehem was a small place, and afforded only one xalaλupa, and that, at the time of our Saviour's birth, was full. And unless it can be proved that Christ was born in a cave, as is asserted by Justin Martyr and Origen, there was no other public place to which Joseph and Mary could have repaired. Were this indeed proved, it would not necessarily weaken the argument; since a cave

they could not have been connected, for they were two distinct and independent establishments, founded for essentially different purposes, and furnished with very different accommodations.

The result from the whole is, that Christ was born in all the humiliation that could be attached to the poverty and helplessness of Mary, and in all the disgrace that could belong to the inconvenience and meanness of a stable; and also, that our translators have misapplied the word inn to the Greek xalaλuua, which signifies a house gratuitously allotted for a time to the use of strangers.

Miscellaneous.

For the Christian Spectator.

An Allegory.

It is recorded in a very ancient book, that a certain nobleman of great possessions being about to journey, called together his servants, delivered to them his goods, and said unto each "occupy till I come."

Of these servants it is observed, that by birth, they were the property of their master, but having fallen into captivity they had been bought also with a price; in addition to which, every one of them said "I love my master," and by significant tokens had engaged to serve him during life.--They would hold, they said, no separate property, or be influenced to serve by mercenary motives. Their master's interest they said, should be their own, his reputation their houour, his prosperity their reward.

Thus circumstanced, it would he

natural to expect of these servants, great "diligence in business," great friendship among themselves, and great joy as their master's interest should prosper in their hands; and this for a season was to a great extent the fact, though not without some painful exceptions, which it falls to our lot to record. There were servants who evidently pursued interests separate from their master's, and to his injury. The hedge about their master's vineyard was broken down, and the boar from the wilderness without molestation rooted up the vine. The door of the sheepfold too was left open, and the grievous wolf came in not sparing the flock. When such events happened however, it was common for the servants to become indignant, at the boar, and the wolf, not reflecting that had the fence of the vineyard, and the door of the sheepfold been kept, the vines and

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