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medicine into his mouth on the sabbath, because his life is in danger; and wheresoever* a life is in danger it drives out the sabbath.
7. On whomsoever a heap of ruins hath fallen, let it be doubtful whether he be there, or let it be doubtful whether he be not there; let it be doubtful whether he be alive, or let it be doubtful whether he be dead; let it be doubtful whether be be a foreigner, or let it be doubtful whether he be an Israelite; they open the heap that is over him : if they find him alive, they open it for him, and if dead, they leave him.
8. A sin offering and a sacrifice for sure offences expiate. Death and the day of atonement expiate with repentance. Repentance expiates light transgressions against affirmative and against negative precepts, and suspends the heavy ones until the day of atonement come and expiate them.
9. He who says, I will sin, and I will repent; I will sin and I will repent; he is not supplied with the power of performing repentance; I will sin, and the day of atonement shall expiate ; the day of atonement does not expiate. The transgressions which are between man and God, the day of atonement expiates : the sins which are between a man and his neighbour the day of atonement does not expiate until he have conciliated his neighbour. This R. Eleazar the son of Azariah hath thus expoundedt. From all your sins before the Lord ye shall be clear. The sins which are between man and God the day of atonement shall expiate : the sins which are be. tween a man and his neighbour the day of atonement shall not expiate : until he have conciliated his neighbour. R. Akiba, says, blessed are ye, Israel, before him, to whom ye niake yourselves clean: Who is he who maketh you clean? Your Father who is in heaven: As it is written I: And I will sprinkle upon you clean water, and ye shall be clean: and the § Lord the fountain of Israel saith. What is a fountain ? That which cleanseth tbe unclean. Thus doth God, the holy and BLESSED ONE, cleanse his people Israel,
† Levit, xvi. 30.
Matt. xii. Mark ii. Luke vi.
1 Ezek. xxxvi. 25.
CHECK TO CALVINISM.
TO THE EDITOR OF THE ORTHODOX CHURCHMANS
SIR, OUR late review of the “ Relation of the Hampton Y , ed in the Churchman's Remembrancer, bas suggested to my mind a wish that the gentlemen who so laudably conduct that seasonable publication, would revive some tracts which are more scarce, and perhaps more wanted at this time, than the one just mentioned. The reasons of the dissenters, if they have any reasons, for separating from the established church, are of another sort than those stated in that relation. The rise of the methodistical sectaries, and the support which they have received, and still experience, from too many of the clergy of the established church who sanction their peculiar tenets, and adopt many of their extravagancies, render it necessary that all true churchmen (I do not mean Overtonians) should be particularly watchful of them and their proceedings. It is now attempted to impose upon the people of our communion, that they cannot be true members of her body, nor the clergy faithful dispensers of God's word, unless both embrace the calvinistical tenets of election and grace. It was thus, let it be remembered, that after the synod of Dordt, (that blessed assembly of persecutors) had passed its decrees with as much dogmaiism as the council of Trent, the lecturers and puritans in England propagated these gloomy doctrines with such success, as to overturn the ecclesiastical establishment, and after that the monarchy. About the last mentioned period, there were several excellent books published against Calvinists, by which many pious persons and learned men were brought off from the rigid and irrational creed of the Genevan reformer, to embrace a faith more consistent with the benign genius of the gospel. Among these, I would beg leave to mention two, as peculiarly deserving of notice, viz. Mr. Samuel Hoard's God's Love to Mankind, against Predestination; and Bishop Womock's, curious tract, entitled, “ The Examination of Tilenus before the Triers, in order to his intended Settlement in the Office of a public Preacher in the Commonwealth of Utopia.” This last, as being very entertaining, plain, and convincing, I would earnestly beg leave to recommend to the consideration of the gentlemen who manage the Churchman's Remembrancer.
I am, Sir, your constant Reader, June 12, 1805.
. On Good Works, from Dr. GREGORY SHARP's
O greater reproach or infamy can be charged upon
any sect or society, than to assert that it encourages idleness, and profligacy; and 10 suppose the Chrise tian, the purest of all religions, to absolve men from the law of God, and of nature, and their country, to allow ihem to be lazy, or workers of iniquity, if they work at all, and to be saved by the frantic effects of an overheated imagination without any good works, is a gross calumny that may be attended with very bad consequences..
The disciples and apostles of Jesus follow the dictates of their great master, 'and recommend to all their followers purity of manners, good works, and holiness, without which no man can see the Lord. If we are not saved for our works, can we hope to be saved without them Life is a gift, much more eternal life. It was offered once as a reward of perfect innocence. Man fell, and had his recompence, the wages of sin. We are all mortali; we may repent, but repentance is not innocence. The pro, mise is renewed in Christ, the prince of life; immortality is brought to light by him ; but then the condition is oben dience to the law of the gospel, which is righteous as the law of God. We are saved by faith, but then faith: implies, fidelity, and obedience, with a view to the reward, which is eternal life. . If we are to be faithful and obedi ept that we may: inherit everlasting happiness, we muse work, and are therefore compared to labourers in a vine yard, and the tree bearing fruit.
Selec'r Thoughts by Bishop HALL.
: :. IV. ATURE, law, and grace divide all the ages of the
world; now, as it is in man (who is a lesser world) that in every day there is a resemblance of his whole life; the morning is his childhood, the inid-day his youth, the evening his old age ; so is it in this greater world ; the dim break of day was the state of nature, and this was the pon-age of the world, wherein the light of knowlege, both of human and divine things, was but weak and ob
The son was risen higher in the state of the law, but yet not without thick mists and shadows, till the high-noon of that true sun of righteousness who personally shone forth to the world; upon whose vertical point began the age of grace, that still continues, which is the clear afternoon, and full vigour of the world, though now in its sensible declination; after this, there shall be no time but eternity. These then are they, which both the prophets and apostles have styled the last days; not only in respect of the times that went before them, but in regard that no time shall follow them : neither have we reason to boggle at the large latitude of sixteen hundred years; there was neither of the two other periods of age but were longer than this: besides, however, childhood and youth have their fixed terms which they ordinarily pass not, yet the duration of old age is indefinite. We have in our youth known some grey-heads that have conlinued vigorous, till we have lived to match them in the colour of their livery. And, if this be (as it is) the evening of the world, do we not see much difference of time in the shutting in of the light? A summer's evening, is a winter's day; but if these were to the apostles the last days, how can they be other than the last hour, yea, the last minute unto us?
Why do we not put ourselves into a constant expectation of the end of all things, and set ourselves in a meet posture for the reception of our returning Saviour ?
How profitable and beneficial a thing is affliction; especially in some dispositions more than other! I see some trees that will not thrive, unless their roots be laid bare ; unless (besides pruning) their bodies be gashed and Vob. VIII. Churchm. Mag. June 1805.
sliced; others that are too luxuriant, except divers of their blossoms be scasonably pulled off
' yield nothing : I see too rank corn, if it be not timely eaten down, may yield something to the barn, but little to the granary: I see some full bodies, that can enjoy no health without strong evacuations, blood-lettings, fonținels, such is the condition of our spiritual part: It is a rare soul that can be kept in any constant order without these smarting remedies;, I confess mine cannot : How wild had I run, if the rod had not been over me ; Every nian can say he thanks God. for ease; for me, I bless God for my troubles.
How apt are we to misconstrue' the Spirit of God to our own advantage? While the blessed apostle bids us to work out our sultation with fear and trembling; lie doth not bid us to work it out with doubt and distrust? It is the psalmist's charge, that we should serve the Lord with fear, and rejoice in hin with trembling; * so as there is a fear without diffidence, and a trembling that inay consist with joy ; trembling is an effect of fear, but this fear which we must affect is rererential, not slavish, not distrustful: Indeed, when we look upou ourselves, and consider our own frailties and corruptions, and God's infinite justice, we have too just cause of doubt and dejection; vea, (were it not for better helps) of utter despair; but when we cast up our eyes to the power of him that hath undertaken for us, and the faithfulness of him that hath promised, and the sure mereies of hiin that hath begun his good work in us, we can fear with confidence, and rejoice in our trembling : For what are our sins to his mercies, our unworthiness to his infinite merits, our weaknesses to his omnipotence! I will therefore, so distrust in yself, that I will be stedfastly confident in the God of my salvation ; I will so tremble before the glorious majesty of my God, that I may not abate of the joy of his never-failing mercy.
VII. Infidelity and faith look both through the same perspective glass, but at contrary, ends: Infidelity looks through the wrong end of the glass, and therefore sees those objects which are near, afar off; and makes great things little; diminishing the greatest spiritual blessings; * Psal. i.