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They may attend to the outward forms of religion, because it is esteemed decent and reputable; but their piety is confined within the walls of the sanctuary. They may possess habits of religion, but it is rather the result of custom, than of established principle.

Not so with the man, who has been taught in the school of Christ. Actuated by faith unfeigned, he is guided by a good conscience in every action he performs. Animated by love and reverence for the divine character, he delights in the ordinances and duties of religion, not because they are sanctioned by custom, but because it is his reasonable service and most exalted employment; he offers not merely the tribute of his lips, but the devout homage of his heart, and constantly endeavours to mingle a spirit of piety and devotion amid the business and enjoyments of life. Imitating the character of his divine Master, he spares no exertions to ameliorate the condition of those who are within the sphere of his influence-withholding neither his property, his counsels, nor his exertions, to remove the wants, relieve the distresses, and correct the errors of his fellow-travellers in life; eagerly improving every occasion whereby he may advance the glory of God, the interests of religion, and the happiness of society. Not permitting his care for religion to be so widely extended as to exclude the due regulation of his own heart, he constantly strives to suppress every improper thought and affection;-to scrutinize the motives by which he is actuated; to cultivate that sense of dependence on his God and Saviour, that humility and meekness, that purity in heart and conversation, which constitute a renovation of nature, and produces holiness of life.

Such is the course of conduct required of us in the gospel ; and they who neglect these duties, and trust merely to their abstinence from gross offences for acceptance, trust to a broken reed, that will hereafter expose them to disappointment and confusion.

A.

ON THE PROEM OF JOHN'S GOSPEL.

FOR THE CHRISTIAN DISCIPLE.

THERE have been several attempts to interpret the beginning of the first chapter of John's gospel: and much light has been thrown upon this difficult passage by the remarks of learned men. Perhaps, there is nothing entirely new in the following interpretation and paraphrase; and yet, as I do not recollect to have

seen this view of it fully and precisely given before, I venture to offer it for consideration and for publication in the Christian Disciple, should it be thought worthy of a place in that valuable Miscellany.

It may be necessary to premise, that the gospel of John was probably written, not only after the others, but several years later, and when some heathen philosophers, who had embraced the christian religion, incorporated with it their opinions respecting a variety and subordination of divine intelligences. If, as is believed by most biblical scholars, this gospel was written and designed for heathen converts, (near the close of the first century) who indulged in vain speculations concerning divine beings of different orders and ranks, and who denied that Christ was man, except in appearance, or that he really suffered-it was most fit and proper for the apostle to introduce his narrative of Jesus the Messiah, by declaring the doctrine of the divine unity; and referring all light and wisdom and knowledge to one supreme, self-existent, and eternal Being. Had he been writing to the Jews only, or principally, this would not have been necessary. They were already established in the belief of one God. The other evangelists say nothing on the subject: they did not suppose it requisite. It was otherwise with St. John. He wrote to and among a people, who had been educated heathens-who were polytheists-and who still held many fanciful and erroneous opinions concerning the Divinity. He, therefore, introduces his gospel, by asserting the great and essential doctrine of all true theology, that there was from the beginning of all things, a divine and infinite spirit of intelligence, wisdom and power: by which all things were made, and by which light and reason had been communicated to mankind. But which had been disregarded, or not fully perceived, acknowledged and obeyed. And, that God had, therefore, been pleased, in great goodness and mercy, to impart this divine wisdom, in an especial and remarkable degree, to one, whom he had miraculously raised up and sent to enlighten, instruct, reform, and save the world.

With reference to this state of things, and to this object and view, which the apostle probably had in writing his gospel, the interpretation and paraphrase here given may possibly be considered as generally correct.*

A. B.

In the beginning of all things, was divine wisdom. And this attribute or quality was with God. It was, indeed, the same as

[* We wish our readers to compare the exposition here offered by our correspondent, with that which we have given in our first volume, p. 422.ED.]

God himself, or an essential attribute of the Deity. I repeat, that this divine intelligence or power was with God at the origin and creation of all things. By it, all things were made-and without it was nothing formed, which was created. In this divine intelligence was life, or an active principle: And this was the source of wisdom and reason to mankind. This divine and heavenly light hath ever shone; though so greatly dimmed by the darkness which is in the world, that it is scarcely perceived.

In process of time, there was a man commissioned and sent by God, whose name was John. He came for a witness; even for a witness of the great light, which was then soon to appear; and which was to display divine wisdom more impressively to the world, so that all might have greater knowledge and clearer perception of heavenly things, and might believe in the supreme, eternal source of wisdom, of whom they had become almost wholly ignorant.

John was not himself the Light of which we speak; but was sent to bear testimony of that Light. But that was the true Light, which enlightens every one who comes into the world, by communicating a portion of its intelligence through the reason and consciences of men. This divine intelligence was exerted and displayed in the world; yea, the world was formed and is supported by it, and yet the world did not perceive or acknowledge it.

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This divine wisdom was imparted to the intelligent creatures it had made, by the medium of their intellectual and moral powers; but they did not generally attend to it.* But as many as did attend to it, to such power was given to become the children of God to be pious and holy-even to those who believed and acknowledged this heavenly guide; and who were not sensual, worldly or selfish in their affections, but inquired after and affected divine things. At last, in the fulness of time, the divine wisdom was manifested and displayed in the human form, and it dwelt visibly among us, having been imparted in an unlimit ed degree (and without measure) to Jesus of Nazareth, whom God anointed with the Holy Spirit, so that he performed all miracles, and gave knowledge of the mercy of God and of the way of life and salvation. And we beheld his glory, even the glory of

* The invisible things of God, his power, wisdom and goodness, might have been perceived, having been manifested from the creation of the world; being abundantly evident to the reflecting mind from the things which are made, and from the course of providence. And yet men have become vain in their speculations, and have been in darkness and doubt.

the most beloved of the Father, who was miraculously born and endored, and who was full of grace and truth.*

Of him, John bare witness and said, this is he of whom I spake. Though he comes after me, he is preferred before me; and justly, for he is my superior. And we have all received by him abundant mercy and grace. The law granted to the Jews, was given by the agency of Moses. Though it contained excellent moral precepts, they referred to the external conduct. They were suited to the time when they were given; but the gospel is far superior in its revelation of the divine will, and by the instructions of Jesus of Nazareth, whom God anointed with the Holy Spirit and enlightened by heavenly wisdom, grace and truth are now fully conveyed to the world.

No man bath seen God; he is a Spirit, he is invisible.† But he who was in the bosom of the Father, he hath revealed him: He who is illuminated by heavenly wisdom and has received the divine spirit without restriction, even he hath shewn us the Father, by exercising supernatural power, and revealing the gracious purposes and will of the Eternal.

THE USE OF SOLITUDE TO THE CHRISTIAN.

It is convenient for the purposes of religious improvement and the aid of self-examination, to divide our duties as Christians into two classes;- the first, consisting of those which relate to the conduct, to all that is called, in common language, good morals; the second, relating to the government and discipline of the mind, heart, affections, and thoughts;-in other words, moral correctness, and inward purity. These two classes are essential to constitute the christian character. He, who possesses only the one, and not the other, is deficient in one half. Now it is evident that these two classes lie in different spheres, and are to be attained improved and perfected by different means. The moral virtues are relative; justice, honesty, bene. volence, and the rest, have relation to other men and our connexion with them. They can be exerted only in society. They

*See 18th verse of 1st chapter, also chap. xiv. 9, 10. Phillipians ii. 6, 7. Coll. i 3. Acts 22., iv. 27., and x. 38.

The invisible God,' is one title of the Deity; and Jesus is said to be the brightness of his glory and the express image of his person. New Series-vol. III.

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are to be formed and exercised by mixing in the world and doing the duties of the world. And he who does not mix in the world, never can possess the virtues of justice, honesty, or humanity. On the contrary, the other class of duties, which consists in the regulation of the mind and will, and the discipline of the affections, especially in a devotional temper, which is the head and fountain and crown of all christian grace-being in its nature private and personal, requires retirement from the world and solitary reflection. These are graces which cannot flourish in the crowd and tumult of life. They are hindered by too much of the company of men.

Yet it is absolutely certain, that in these the chief eminence and distinction of the Christian consists. The exercises of his soul when by itself are essential to the existence of that spiritualmindedness, without which there is little peculiarly christian.

Hence it is that Solitude is essential to the Christian. Our Lord himself has given us an example of occasionally retiring from the world, when he spent nights on the mountain in reflection and prayer. Holy men in all ages have followed his example. They have assured us that they have made their attainments in the life of the soul, during their hours of lonely retirement, in unwitnessed meditation, in unpartaken musing, in whispered prayer. In such hours they have recovered that sense of the value of divine things, which the world had made them forget; they have restored that sensibility of conscience, which intercourse with mankind had blunted; they have gained new life to those affections, which had been deadened by the excitement of other affections in the company of men ;-and then they have returned to the active duties of their calling, prepared to pursue them with fresh ardor and diligence, and to combat temptation with increased strength. Every one, indeed, who has had any experience at any time of the genuine influence of religion on his soul, must be aware how much his zeal and steadfastness and comfort and improvement have been owing to his solitary hours; and how these have languished and gone from him, in proportion as he has neglected a reasonable retirement, and suffered himself to be engrossed in the cares of the world.

It may be assumed as a maxim amongst Christians, that he who ceases to have any time to himself, will soon cease to improve, as a religious man. The spirit within him will be dying away, the warmth of his heart will be waxing cold, the beautiful regularity of his affections ad dispositions, which were once the source of his choicest peace, and that devout frame of contemplation and heavenly-mindedness, which was once