Bishop of Marseilles; who regardless of the mandate, pursued his usual episcopal avocations, in that part of the disputed territory which lay within his jurisdiction. Roman Prelates have never yet been famed, for mild and christian proceedings, nor did Zosimus fail on his part; he summoned the contumacious Bishop to the mother and mistress of all churches; but in vain : provoked at this open contempt of St. Peter's successor, he wrote to Marseilles, directing the people to expel their Bishop vi et armis, as one fallen from the faith; but the stubborn Gauls seemed little incommoded by the thunders of the distant Vatican. Procullus enjoyed his Bishopric and the affections of his people in peace; for he was as Jerome informs us (in his letter to Rusticus)

a most holy and learned Bishop who had been very ill used by the Pope."

In the course of this contest, Heros and Lazarus, the Bishops above alluded to, were great supportors of their persecuted brother, and thus drew on themselves the hatred of the Holy Father.

These two prelates having read the works of Pelagius, extracted from them the errors * they con.. tained; and not finding an impartial auditor, in the defender of the Heresiarch, John of Jerusalem, transmitted their work to Africa; on which the Bishops of that country, in a council assembled at Carthage, condemned the erroneous dogmas of this monk. His companion Celestius finding their cause a sinking one, sought for support by appealing to the Pope, contrary (as Dupin acknowledges) "to the order and custom of that time."

A subject of great importance was thus brought before the infallible Bishop for his decision. If therefore this unerring pretension

*For an accurate and impartial account of the doctrines and opinions of this Heresiarch, vide Wall on Infant Baptism, page 156. 4to. 2nd Edition.

had any foundation, either in Scripture or common sense, in what way should we suppose this Pontiff to have proceeded? would he not if possible (and it would have been possible on the supposition of infallibility) have divested his mind of all preconceived notions and opinions, have heard impartially the arguments on either side, referred them to the unerring word of God, pronounced his sentence in consonance with that word, and thus convinced the gainsayers that unerring truth proceeded from his lips? Let us then listen to the description which the historian gives of the mode of proceeding adopted.* He deals with their accusers as with "unworthy persons, and upbraids Lazarus as one who made it his business to accuse the innocent; reproaching them also with their conduct in Gaul, endeavouring to cast some unfounded aspersions on their characters, in order to invalidate their testimony;

́ he then blames the African Bishops for being so easily persuaded on the word of such accusers," and finally sums up the decision of an unerring infallible Pope; infallible Pope; "by pronouncing the Heresiarchs innocent."

"One may easily see," says Dupin," the reason why Zosimus did so much desire to invalidate the judgment given against Pelagius and Celestius: their accusers were Heros and Lazarus, adversaries of Patroclus, and friends of Procullus, Bishop of Marseilles. He openly declares for Pelagius; he eagerly prosecuted Procullus and his adherents; he would have been glad to have found matter of accusation against Heros and Lazarus, as false accusers: perhaps this was

*"This (namely his defence of Pelagius) made Julian and other defenders of the Pelagians say that Pope Zosimus and the rest of the Roman clergy were turn-coats ; and indeed he acted so as to make it plainly appear that the infallibility of the See is a gift that has been bestowed upon them since that time."-Wall on Baptism, page 214. Dupin, vol. III. p. 208.

what made him favour Celestius and Pelagius." He adds, however, as a saving clause in the next sentence," the love of truth prevailed in him over the secret pleasure he would have had in their accusation:" that is, his error was too palpable (as we shall see presently) to be defended: however, on either supposition, he advocated false doctrine; thus affording another instance of privilege from error.

Having issued his unerring, unbiassed decision, he transmitted it to Africa but the glorious days of papal Rome had not yet risen for the comfort and happiness of the nations of the earth. These prelates are so little impressed with awe of St. Peter's successor, that they write back in reply, "that the cause having been born in Africa, and judged there, Celestius could not appeal, nor he take cognizance of it." They further tell His Holi

ness,

"that he had been deceived by the wily heretics."* In the interim, the papal protegés, not thinking themselves safe even under such powerful protection, betake themselves to flight; on which the Pope, alarmed at the bold language of his African brethren, acknowledged his error, and acquiesced in the decrees of the council of Carthage.

It is not very difficult to discover the spirit by which this Holy Father was actuated: it is to be feared that not much credit can be given to the love of truth, attributed to him by the historian; the lust of power, the spirit of revenge against those prelates who dared to thwart him, were evidently the governing principles. Indeed Dupin intimates as much; for he informs us, "that

*" Zosimus might have been fallible in the cause of Pelagius himself, and might have been excused; because he in a great measure concealed his opinion.

But

that of Celestius was open enough, and yet he declared it catholic; and that not as a private man, but sitting in judicature, on a day of hearing, in St. Clement's church. And F. Garner (the Jesuit) grants, and even proves by good reasons, that this was done in a synod." Wall, in loc. cit.

Zosimus gladly availed himself of the application of Celestius, judging it a fit opportunity to promote his design, of increasing his authority, and calling to himself the appeals of causes judged in other places: and that his decision was manifestly unjust in respect to the Bishop of Arles, we have infallible authority for asserting; for Boniface, his successor, "overthrew all that Zosimus had done in his behalf," declaring that an act of episcopal jurisdiction, performed in consequence of the powers granted by his predecessor, was against the canons of the council of Nice.*

دو

These two unerring pontiffs are indeed placed in fine opposition to each other. Zosimus declares, "that the Bishop of Arles might ordain all the bishops of the seven disputed provinces ; » his successor decides, "that it is a violation of the canons: the former asserts, "that the Bishop of Arles is the Metropolitan; " the latter affirms, "that none can be Metropolitan of two provinces: Zosimus is of opinion, "that the pretensions of the provincial bishops to ordain in their respective provinces is extremely rash;" Boniface maintains, "that it is a wellgrounded right, and that the pretensions of the Bishop of Arles is a breach upon the canons, to which opposition must be made." May we not well exclaim, Who can decide, when popes thus disagree!

BLAISE,

* Zosimus not finding those canons sufficient for the forwarding of his ambitious views, he had recourse to his imitative powers for aid; and in another effort which he made to lord it over his African brethren, in a case of appeal, he transmitted two forged canons of this synod by his legates to Carthage, which allowed of appeals to the see of Rome. The council unanimously rejected this bold attempt: and, referring to the original copy of the Nicene Acts at Constantinople, soon discovered the illegality of His Holiness's proceedings; no such canons being there, or indeed ever before heard of. Bishop Jewell says, "that this pope was a forger and falsifier of councils."

SIR,-There is no part of St. Paul's writings more universally known, or more justly admired than his beautiful digression upon charity, in the xiiith chapter of the First Epistle to the Corinthians; yet there are several expressions in it not thoroughly understood by the generality of readers, and some few upon which even learned commentators give but little satisfaction. This observation applies particularly to ver. 7; in the interpretation of which all acknowledge there is some difficulty. "Charity," says the Apostle, beareth all things, believeth all things, hopeth_all things, endureth all things." The usual explanation of these words may be given, I believe, in the paraphrase of Doddridge, which is as follows: "Far from delighting to blaze abroad the faults of others it covereth all things that are amiss, so far as it can lawfully conceal them. It is not apt to suspect the integrity and veracity of others, but rather knowing itself to be sincere believeth all things, &c: and where it is constrained to confess that many things are wrong, it is unwilling to treat the worst as utterly incorrigible; but hopeth all things, &c. And as it is long-suffering with regard to human provocations, so from the hand of God it endureth all things, even to the most sharp and heavy afflictions, rejoicing if its own sufferings may be a means of consolation and edification to others."

Such is the paraphrase of Doddridge, with whom agree all the commentators I have seen. There

are however very strong objections against this interpretation. In the first place, the word in the original (5eye) which they, in order to avoid an apparent repetition of the same thing, would render covereth, instead of beareth, never has this meaning in any other part of St. Paul's writings, though frequently

used by him, See, for example, 1 Cor. ix. 12, where the word occurs in the same connexion, and must be translated, I bear, or suffer. Secondly; it does not appear to me to be consistent with the usual style of the Apostle, to use the words πιςεύει and ελπιζει in the sense above assigned to them, that is to say, with reference to the characters of men; when employed by him, they have always respect, I imagine, to the word and promise of God: nor is it true that love believeth all things; it may incline a person to look upon the favourable side of another's character, but this was before implied in the word "imputeth not evil; " and to say that it believeth all things, is too strong an expression, with whatever limitation it may be understood, this state of mind being the effect rather of weakness and credulity than of Christian love. These and other reasons induced me to inquire if the passage would not admit of a different application; and after an attentive consideration of the words, I feel persuaded that they will, and that the Apostle is, in this verse, not speaking of the effect of love to man, but of love to God; and the meaning therefore may be given in the following paraphrase: " This love which I am so strongly recommending you to cultivate, and by which I mean not only love to man, but love to God, will make you also bear without murmuring all the afflictive dispensations of God, which he in his wisdom may see fit to order; believe all his promises and declarations respecting their working together for good, will make you hope for the accomplishment of those promises, as being those things which you love most; and patiently to wait until the time he has appointed for the fulfilment of them shall have arrived."

Such appears to me to be the

true interpretation of the passage; in confirmation of which, I would refer to Rom. v. 3-5. and to 2 Thes. iii. 5. In the former place the Apostle having declared that being justified by faith we rejoice in the hope of the glory of God, adds, And not only so, but we rejoice in tribulation also, knowing that tribulation worketh patience; (inoμony) and patience, experience; and experience, hope; and hope maketh not ashamed, because the love of God is shed abroad in our hearts, by the Spirit which he hath given us.' In the latter, he prays for the Thessalonians, "that the Lord would direct their heart into the love of God, and into the patient waiting for (moμovny) Christ." Not to enter into a particular examination of these passages, I shall only beg the reader to remark the connexion in the Apostle's mind, between believing, bearing tribulation, patiently waiting, hoping and loving; the former of which are spoken of as consequences of the last. I know indeed that in the passage from Romans he is speak. ing of God's love to us, not of our love to him, being shed abroad in the heart by the Spirit; but this does not affect the argument, since love to God is inseparably connected with the knowledge of his love to us. I have little doubt, therefore, that whoever will be at the trouble of attentively comparing these two passages with that under consideration, will be convinced that the view here taken is correct.

But it will be asked, What advantage is to be gained by this novel interpretation? I answer, 1st. A clear and satisfactory sense is thus given to a passage, the meaning of

* After examining Schleusner, Wahl, &c. on the words referred to by our correspondent, and considering his arguments, we decidedly prefer Mr. Scott's interpretation which we here insert, that our readers may compare it with the preceding.

"Love beareth all things: it covers all faults as far as it can properly be done: it bears with the infirmities and mistakes of others, with candour and kindness; and it submits to any inconvenience cheerfully which this forbearance imposes. Love believeth all things: it disposes a person to believe the most favourably of all others, till the contrary be proved; to act as counsel for the accused, and even to credit a man's apologies for his faults, his professions of repentance, and his purposes of amendment. Love hopeth all things: it prompts a man to hope the best of another's character and intentions which the case will fairly allow him; to hope for the conversion of the sinner, or the recovery of the backslider; to proceed with hope in his attempts to do good to the most profligate, obstinate, and ungrateful: and it allows no one to despair of others, to be wearied out by their perverseness, or to give up all endeavours for their good: and so consign sinners of any description, as hopeless, to inevitable and eternal destruction. In this desire and hope of finally succeeding at least in some instances, love endureth all things: it influences a man to bear any poverty, reproach, persecution, hardship, suffering, or even death, in seeking to do good to the bodies and souls of men, after the example of Christ, and in obedience to his commandments."

It will be seen that Mr. Scott for the most part agrees with our correspondent as to the meaning of the word orEYEL, though at the same time referring with his accus

It relieves us from a difficulty which has occurred to the minds of most persons, in reading this chapter,

in which it is used by profane authors, and which Doddridge appears to have exclusively adopted.

DEARLY BELOVED-I addressed to you last year some reflections not unseasonable, I hope, on the subject of sickness, then so prevalent amongst us; earnestly exhorting you to meet such visitation in a Christian spirit, and to render them profitable to your souls, by realizing the hand of God under them, by seeking a blessing as well as a cure, and, in the use of means, looking for health and salvation to the Great Physician, Jesus, who can say with divine power not only, "Be healed of thy sickness," but," Go in peace, thy sins are forgiven thee."

I now call your attention to a subject still more solemn, to what usually follows disease, Death! Death, who, though he frequents the chambers of the sick, often intrudes into the abodes of the healthy whom the rich cannot bribe, nor the strong resist: to whom the mightiest must submit.

Yes, "it is appointed unto men," unto all men, be they who or what they may, prince or peasant, "once to die;" and in the midst of life, of all that gives comfort and consequence to life, we are in death.

Would you then stand prepared for what must come soon, and may come suddenly, the dying hour,treasure, I pray you, in your minds, and ponder in your hearts, and pray over them in secret, the following friendly admonitions. They are, for the most part, the affectionate counsels of a good and holy man long since gone to his rest, who, I may say, died daily while he lived, and who well knew what alone could give the sinner peace at the last.

1. Sit loose from the World, that you may be ready to depart at a sudden Warning.

If you would be fit for your great journey to your long home, you must lay aside every weight, and especially the clog and burden of

worldly affections. You must take heed to yourselves, "lest at any time your hearts be overcharged with surfeiting and drunkenness and the cares of life," if you would not have that day come upon you unawares. Study to be crucified to the world; to use all earthly comforts in a mortified manner, as those that are taking their long leave, and let death find you, as it were, dead beforehand.

2. Intrench not on God's prerogative-by laying out future time.

Reckon not upon hereafter. Remember, your times are in God's hands improve with all possible diligence your present allowance. Live this day well. Oh, when shall we learn to practise the salutary lesson, to live every day, as if it were our last? What blessed men should we be, if we would but live up to this short rule! and is it not a shame that a Heathen should instruct us ? 66 Think," says he, every morning when thou risest, I may never lie down again; and every night when thou liest down, I may never rise again: When thou goest out, say, I may never return : When thou comest in, I may never more go out." Christian, let it be thy serious resolve every morning, "I will spend this day for eternity."

3. See, that you be rich towards God, however poor in worldly wealth.

Give yourselves unto prayer; humble, fervent, persevering prayer; prayer for the influences of the Holy Spirit, that will take no denial: daily read the Bible with sincere desire to be made wise unto salvation : and daily examine yourselves by that unerring rule.-Serve your generation with diligence. Study to be useful. Fill up your hours with duties. Do good unto all men. And when you have done all, go, as it were, out of yourselves, and