thors of them. 2 Tim. iii. 5. "Having a form of godliness, but denying the power thereof; from such turn away." Here, hypocrisy is made the ground of turning away from those guilty of it. 2 epistle of John, 10th verse. "If there come any unto you and bring not this doctrine, receive him not into your house, neither bid him God speed." Here, common intercourse is forbidden on the ground of heresy.

Whatever line of conduct is proper for Christians towards excommunicates (and it must undoubtedly have some reference to their character and conduct as well as condition, for some may be more and some less guilty) it is believed the apostle had no design of giving directions upon this point. Indeed there appears no necessity for it. Christ had settled that matter before. Let him be unto thee, as an heathen man and a publican. OMICRON.

THE JEWISH CITIES OF refuge. In the division of the land of Canaan forty-eight cities were sequestered for the use of the levites. Of these cities six were appointed as places of refuge, into which the man who had unwittingly killed another might flee, and there be protected from the slain person's nearest kinsman, who, according to the custom of nations in that day, was the avenger of his blood. The cities, for the greater convenience and security of those who had occasion to use them, were sequestered,in different parts of the country, some on each side of the river Jordan. And,the Jewish writers say, particular care was taken, that the roads to them from all

parts should be straight, wide and smooth, and that way-marks should be placed at every turn to guide the fugitives.

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When a person came and claimed admittance into any one of these cities, the elders examined his case at the entrance of the gate, and if there was no evidence of intentional murder, he was taken into protection. was, however, afterward brought to a trial, before the proper judges, in the district where the deceased person was slain. he was found guilty of real murder, he was taken from God's altar, and delivered up to suffer the punishment due to his crime. If he was not found guilty, he was sent back to the city, there to remain until the death of the high priest, when he might return to his possession and live unmolested.

To understand the reason and propriety of this singular institution, we should advert to the difference between civilization in that age and in ages since.

In the state of nature, in which men first existed, every man was the avenger of his own wrongs; and in case of murder, in which the sufferer could not avenge himself, the nearest of kin was his avenger; for among the living he was considered as the greatest sufferer. From this state of nature the Jews were now beginning to emerge. God was now bringing them under a regular civil government, under which every reputed of fender should be entitled to a trial before he suffered punishment, and should no longer be subject to the vengeance of the party injured, or of his near re latives, who would usually be influenced more by passion than by

right; more by their immediate feelings, than by cool reason. But as it would be extremely difficult to reclaim the Jews at once from their former custom, sanctioned by length of time and by general usage, especially in cases of supposed murder; and as the avenger of blood, in such cases, would be likely to execute vengeance, if it was in his power, without waiting for the slow process of law, so God was pleased to provide a way, in which the reputed mure derer might escape the avenger, obtain a fair trial, make his defence, and if he was innocent secure his life. This institution, though it may appear as a hardship on the innocent, yet was a hardship necessarily arising from the then uncivilized state of mankind, and was the best security that could be provided. Even in civilized and regular society, an innocent person suspected of, and brought to trial for murder, or any other high crime, suffers much from the circumstances which unavoidably precede and attend his trial; and often he suffers more from the malignant passions and envenomed tongues of vile and unprincipled men. If the innocent man, suspected of murder, suffered more under the Jewish government, than such a person would do in the present state of society, the fault was not in that government, but in the savage customs and habits of that age.

The manslayer, being acquitted from the charge of wilful murder, was to remain in the city of refuge, until the death of the high priest. Length of time would soften the resentment of the revenger, and the universal and long continued mourning, which followed the priest's death,

would obliterate the impressions made by the unhappy casualty, and extinguish the passion of private revenge; so that by this time the prisoner might be enlarged without personal danger. Or if any lurking malice remained in the avenger's bosom, it would be restrained by the consideration, that by executing his malice now, he exposed himself to suffer as a murderer.

This was the political reason of the institution. The moral use of it is suggested by the apostle, in the 6th chap. to the Hebrews, where having stated the promises of the gospel, he says, We have strong consolation, who have fled for refuge to lay hold on the hope set before us."

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Man as a moral and rational being, is bound to a moral and rational conduct. God has given him a law for the government of his heart and life, and to this law has annexed sanctions of reward and punishments. To obedience the law insures life. To transgression it threatens death. law, as such, makes no provision for pardon. Viewed in relation to the law, the sinner is like the murderer without a place of refuge. The law condemns him, death is denounced against him, and justice pursues him. Where shall he find security? There is a strong tower into which he may run and be safe. Jesus hath borne our sins on the cross, magnified the law by his obedience, and satisfied the demand of justice by his death. There is now no condemnation to them who are in him.

Those cities were provided for strangers and sojourners, as well as for native Jews. In this res pect they prefigured the exten

of gospel grace, which makes no distinction between Jews and Gentiles, bond and free. All are one in Christ Jesus.

The manslayer, in order to his security, must flee to the city. If he remained in his house or loiter ed on the road, till the avenger found him, the city would avail him nothing. So it is on the gospel plan. We must flee for refuge by repentance and faith; else we cannot appropriate the hope set before us. The impenitent, unbelieving sinner has no more security, than the manslayer, who remained at a distance from the city-no more security than if a Saviour had never appeared.

The security of the fugitive depended on his abiding in the city. We must continue in Christ's word, else we are not his disciples indeed. Convictions, prayers, resolutions, and professions are not sufficient. We must heartily and unreservedly give ourselves up to the Saviour, and be faithful to the death. Whatever good beginnings we seem to make in religion, if we renounce them, and turn to that course of sin, which we pretend to have forsaken, all that we have done is vain. He that believes to the saving of his soul, is one who lives by faith.

The way to the city was made straight and plain, that the fugitive might effect his escape. With equal plainness has the gospel marked out the way of salvavation; it is a high way, in which the wayfaring man need not err.

The city of refuge was not a human device, but a divine provision. Such is the gospel dispensation. We had no hand in contriving it, no influence in procur-ing it, no concern in framing or

introducing it; but it originated wholly in the wisdom and mercy of God. We are saved by grace.

The deliverance of the manslayer was attended with some humiliating circumstances. He must leave his worldly interests and connexions, and trust to the care of providence in the place assigned him. The gospel requires us to renounce all sin, all worldly affections, and all confidence in ourselves, that we may win Christ and be found in him.

These cities gave great consolation to the manslayer; but much stronger is the consolation, which the gospel gives to the awakened sinner.

Those cities afforded security only to the man who had shed blood unwittingly. But "through Christ is preached the forgiveness of all sins, and by him all that believe are justified from all things, from which they could not be justified by the law of Moses."

The cities of refuge were few in number; and though they were appointed in different parts of the country, they could not be near to every inhabitant. But our city of defence is near to all, and whosoever will may enter into it and find safety.

Those cities secured to the fugitives only a temporal life, and this but for a short time. If they died not by the hand of the avenger, still they must die. But they who believe on the Saviour have spiritual and eternal life in him, and "they will never perish, nor will any pluck them out of his hands."

The safety of the manslayer was attended with a kind of bondage. The believer, under the gospel is delivered from bondage, as well as from danger. He is

justified from the guilt, and res cued from the dominion of sin, admitted to peace with God, al lowed near access to him in prayer; and he anticipates more in timate communion with him in heaven.

What anxiety must distract the mind of the unhappy man, who had casually shed his neighbor's blood? The terror of a pursuing avenger added to the distress for an afflicted family and an unfortunate fellow-creature, must be tormenting. Is not the condition of an impenitent sinner far more miserable? Really guilty before God, and every moment exposed to the eternal curse of a righteous law, how can he enjoy peace, or feel quietness in his mind? But there is a blessed hope set before him. Pardon is procured by a great price, and offered with abundant grace. There is a city of refuge near at hand; the gates are open; the way to it is short and plain. Let him flee for refuge and lay hold on the hope set before him. What strong consolation have true believers. They have already laid hold on this hope; and this is an anchor of their souls both sure and stedfast, which enters, not into an earthly city of refuge, but into that holy place within the vail, whither Jesus himself has entered for them. There he is a priest for ever, and by one offering he has perfected for ever them who are sanctified. ERASTUS.

ON THE BENEFICENT SPIRIT OF CHRISTIANITY.

THE religion of the bible is trancendently excellent. Christianity is not a mere fragment,

but a beautiful, consistent, harmonious whole. It is a complete and perfect system of piety and morals. It is incumbered with nothing redundant or superfluous. Nor can the most scrutin izing eye discover in it the least defect. It calls us to the love of God, and a conformity to his moral perfections. Here it be gins. "Here it lays the foundation of all genuine goodness in man.

And a foundation it is, sufficiently deep, and broad, and firm, to support a lofty and noble superstructure. Of this building, love to man is an essential and prominent part. Without this we can no more be Christians, we can no more entertain a rational hope of heaven, than without love to God, or faith in Christ.

Nor is this love a mere experience of the mind; something for the reality of which we must be content to take the Chris tian's word. It is active, beneficent, vigorous, indefatigable. It softens the heart to feel for human distress, in all its variety of forms; and stimulates to noble plans and generous exertions for its relief. It renders its possessor an angel of comfort to the afflicted around him. If any proof on so plain a subject be needful, we have it in the explicit assertion of the apostle James." "Pure religion, and undefiled before God and the Father," says he, "is this: to visit the fath. erless and widows in their affliction." The fatherless and widows are here specified, not as exclusive of other objects of charity, but rather as specimens ; and because they are too apt to be among the most neglected and depressed of their species. Doubtless this inspired declara

tion embraces the subjects of distress generally. The good man, the real Christian, will feel for them all; and will attend to them as he has ability and opportunity, according to their respective claims. And he will feel most strongly, he will exert himself most vigorously, for those whose distresses are most pressing and apparent. He will not always wait for the applications of the poor. Conscious that that distress not unfrequently is the most pungent, and has the strongest claims to be received, which escapes the public eye, which perhaps modestly retreats from solicitation, he seeks out objects for his bounty. He "visits" the friendless and forlorn. And while the unfeeling, the selfish, and ambitious haunt the abodes of wealth and splendor, he delights to domesticate himself in the humble recesses of poverty. There, his condescending deportment, his countenance softened into sympathy, his soothing accents, his expressions of tenderness and pity, all combine to pour consolation into the soul of sorrow and despondency. But the benevolent Christian will not stop here. His compassion will manifest itself in acts of substantial kind. ness and relief. Anempty-hand. ed visit, though attended with a profusion of soft speeches, and good wishes, is not the thing. Verbal expressions of sympathy, indeed, if we have nothing else to impart, have their importance, and may be greatly consoling to the afflicted. But if it is otherwise, and there are pressing wants to be supplied, mere professions of sensibility and pity will seem more like insults, than VOL. IV. New Serica.

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like real kindness; and will tend rather to exasperate, than soothe distress. Such empty profes

sions of tenderness are reproved, and almost ridiculed, by the same apostle, in another passage.

If a brother or sister," says he, "be naked, and destitute of daily food, and one of you say to them, depart in peace, be ye warmed and be ye filled: notwithstanding ye give then not those things which are needful for the body; what doth it profit?" Will such fair speeches clothe the naked? Will they feed the hungry? Will they save the indigent and distressed from the jaws of death? Will they be accepted as instances of real mercy? Will they meet the rewards which Heaven has promised to genuine benevolence? No: it is impossible.

Such sufferers

claim of us something more than kind words; something more than even kind feelings. They claim of us, when it is in our power, substantial assistance and relief.

Such beneficence is a

part of real religion; and an essential part. It is true, mere moralists may counterfeit it. The self-righteous may proudly assume it as theirs. Still it is an essential part of true religion. This is the point to be illustrated.

And who sees not that real regard to the divine authority, wherever it exists, will irresisti bly excite to such beneficence? When we open the book of God, we find it inculcated so explicitly, so frequently, so peremptorily, so affectionately, and by such a variety of arguments, that we are constrained to consider it a duty not only of indispensable obligation, but of prime impor