3. That Jesus Christ, the Son of God, and of Mary, is one person, who was crucified, died, and was buried, rose again from the dead, ascended into heaven, sitteth at the right hand of God, and shall rule over all creatures, and shall come again to judge the quick and the dead.

4. We believe that original sin, descended from Adam, is propagated in us, and renders all men guilty before God; and unless Christ had brought help to us by his life and death, we should have died eternally, and should never have been partakers of salvation or of the kingdom of God.

5. We believe that we are delivered from original sin and all other iniquity, and from eternal death also, if we place our confidence in Jesus Christ, the Son of God, who died for us: and that without faith, no good work can deliver us from sin.

6. That Faith is the gift of God, which no man can obtain by any merit or good work, or by any power or strength of his own; but is a work of the Holy Spirit, in the hearts of them who hear

the word of Christ.

7. That this Faith is our own righteousness before God, so as thereby God imputes righteousness to us without works or any merit of ours, and thereby we are delivered from sin, death and hell, reconciled to God, and saved on account of his son in whom we believe, by whose righteousness, life, and benefits, we are enriched, and made to enjoy peace and pardon. For this cause we perceive no necssity for vows, or a monastic life, as far as they are supposed to contribute to merit, but think them rightly condemned as unprofitable.

8. We believe that the Holy Ghost, in ordinary cases, never endues men with this faith, unless by the preaching of the word, or gospel of Christ, but begets this faith by the word in a certain measure, and in whom he pleases.'

10. That this faith by the efficacy of the Holy Spirit, after we are justified and sanctified, produces the practice of good works, love towards our neighbour, prayer to God, and patience in tribulation."

"14. We all believe and appoint, that our Lord's supper be observed in both kinds; and that the mass is not necessary for obtaining grace, for either the living or the dead; the sacrament of the altar, because it is a true sacrament of the body and blood of Christ is especially necessary to be observed by all Christians, and for this reason also, because the use of it, as well as the word of God, is appointed by the Almighty to stir up weak minds to faith and love through the Holy Ghost.

And although at this time we do not agree whether the true body and blood of Christ are corporeally present in the bread and wine, yet both parties, as far as they can in conscience, ought to maintain charity mutually for each other, and ought to pray to Almighty God, that he may confirm us all in right sentiments. Amen.'

Respecting this conference, Melancthon observes, that Zuingle came over to the Wittemburg divines in all points, the single arti

cle of the Lord's supper excepted." Luther judged that, "besides the question on the Lord's supper, there was not a perfect agreement in the article of original sin." The Swiss divines did not question the fact of original sin, but they explained the subject differently from the Lutherans. "Sin," says Zuingle, "is a transgression of the law; and where there is no law, there is no transgression. Our great ancestor sinned; but which of us meddled with the forbidden fruit? There is then no denying that original sin, as it exists in us, the descendants of Adam, is not properly sin. It is a disease; it is a condition. It may be called sin; but it is not so, in strictness of speech." The difference on this subject depends, obviously, on the definition of the word sin. In the sense of Zuingle, probably Luther himself would not have insisted that we are guilty of Adam's sin.

RECENT PUBLICATIONS.

1 Dispepsy Forestalled and Resisted: or Lectures on Diet, Regimen, and Employment. By EDWARD HITCHCOCK, Professor of Chemistry and Natural History in Amherst College. Second Edition, corrected and enlarged. Amherst J. S. and C. Adams. 1831. pp. 452.

We are glad to receive so soon a second, enlarged and corrected edition of these popular and useful Lectures. Besides numerous corrections and improvements, this edition contains, more than the first, an "Address delivered before the Mechancial Association, in Andover Theological Institution, Sept. 21, 1830," and a long and valuable "Appendix of Notes.”

2. Memoir of Howard, compiled from his Diary, his confidential Letters, and other authentic documents. By JAMES BALDWIN BROWN. Abridged by a gentleman of Boston from the London Quarto Edition. Boston: Lincoln and Edmands. 1831. pp. 352.

This Memoir of Howard is particularly valuable, as exhibiting his Christian character. His philanthropy is here shown to have been the result of his piety —a piety of the same stamp with that of Brainerd and Martyn. We have read the work with much interest, and can cheerfully recommend it to the religious public.

3. Discourses delivered in Murray Street on Sabbath Evenings, during the months of March, April, and May, 1830. By Dr. Spring, Dr. Cox, Dr. Skinner, Dr. DeWitt, Dr. Miller, Dr. Sprague, Dr. Carnahan, Dr. Woodbridge, Dr. Rice, Dr. Woods, Dr. Wayland, Dr. Snodgrass, Dr Griffin. New York: Henry C. Sleight. pp. 501.

4. Errors Regarding Religion; and Thoughts on Prayer, at the present time. By JAMES DOUGLASS, ESQ. New York: J. Leavitt; Boston Crocker and Brewster. 1831. pp. 322.

ria.

5. Letters on Missions. By WILLIAM SWAN, Missionary in SibeWith an Introductory preface, by the late William Orme, Foreign Secretary to the London Missionary Society. Boston: Perkins and Marvin. 1831. p. 288.

6. Influence of Religion on Liberty: a Discourse in commemoration of the landing of the Pilgrims; delivered at Plymouth, Dec. 22, 1830. By BENJAMIN B. WISNER, Pastor of the Old South Church in Boston. Boston: Perkins and Marvin. 1831. pp. 36.

;

This discourse, which is chiefly historical, contains a sketch of the history of the Reformation on the continent, and in England; of the rise of Puritanism of the emigration of the Pilgrims, and their establishment in this country; and of the influence of their religious principles upon our civil institutions. The whole is characterised by learning and sound judgement, and will be read with interest and profit. The following declaration may be regarded with surprise by some, but we have no doubt of its literal truth: "Much as the name of Calvin has been scoffed at and loaded with reproach, by many sons of freedom, there is not a historical proposition more susceptible of complete demonstration than this; that no man has lived, to whom the world is under greater obligations for the liberty it now enjoys, than John Calvin.”

7. Dr. Codman's Speech in the Board of Overseers of Harvard College, Feb. 3, 1831. Boston: Peirce and Parker. pp. 15.

The subject of this able speech-the connexion of the Theological School at Cambridge with the University—has excited, and continues to excite, very general attention. A discussion of it has commenced, and is to be continued, in the Christian Examiner, and Unitarian Advocate. Our readers may expect to hear from us respecting it in due time.

8. The Duty of Progress in the Christian Calling; A New Year's Sermon, delivered in the North Church, Newburyport, Jan. 2, 1831. By L. F. DIMMICK. Newburyport: Charles Whipple. pp. 22.

9. Importance of a Minister's Reputation: A Sermon delivered at the Installation of the Rev. Nathaniel Hewit, D. D. as Pastor of the Second Congregational Church in Bridgeport, Conn. Dec. 1, 1830. By LEONARD WOODS, D. D., Professor of Christian Theology in the Theological Seminary at Andover. Andover: Flagg and Gould. pp.

22.

10. Temperance and Religion: or the Best Means and Highest End of the Temperance Reformation. By SAMUEL NOTT, Jun. Boston: Peirce and Parker. 1831. pp. 36.

11. Review of Mr. Whitman's Letters to Professor Stuart on Religious Liberty. Second Edition. With an Appendix not before published. Boston: Peirce and Parker. 1831. pp. 84.

It is evident from the writings of the apostles, that even in those times there were false teachers, and dangerous errors were propagated in the churches. These errors, in some instances, we find directly combatted; while in others, they are alluded to, and refuted or contradicted, without being named. It will help to a right understanding of the apostolical writings, to know distinctly what these errors were. To point them out, so far as they can at present be discovered, and to exhibit the manner in which a variety of passages in the New Testament may be supposed to bear upon them, will be my object in the following communication.

1. A principal class of errors with which Paul and his fellow laborers were called to contend, arose from the attempts of certain teachers to impose circumcision and the Jewish ritual upon the Gentile converts. The controversy respecting this subject originated at Antioch. When Paul and Barnabas had returned from their first missionary excursion among the Gentiles, and reported their proceedings to the church at Antioch, by which they had been sent out; "there rose up certain of the sect of the Pharisees which believed, and said, that it was needful to circumcise" the new converts from among the Gentiles, " and to command them to keep the law of Moses." Had they urged these things as a matter of mere ecclesiastical order and ceremony, the dispute would have been trifling; but they insisted upon them as of vital importance, and even as essential to salvation. "Except ye be circumcised, after the manner of Moses, ye cannot be saved." Here then was the precise ground of dispute: Paul and his companions affirmed that the blood of Christ was the sole and sufficient ground of salvation, and that all who truly believed in him would be saved, whether circumcised or not; while their opponents insisted that faith in Christ was not alone sufficient, but that all, even Gentiles, must be

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circumcised and keep the law of Moses, or they could not be saved. As the brethren at Antioch could not well settle this tion among themselves, it was agreed to refer it to the apostles and elders and the church at Jerusalem; where it was determined, as might have been expected, in favor of Paul.

But notwithstanding this determination, the question was far from being at rest. It continued to be agitated, and Paul continued to be troubled with these false and Judaizing teachers to the end of life. The point in debate between them was one, as we have seen, of great importance in itself. It respected the foundation of our hope, and the way of salvation. It respected the manner in which the believer is to be justified before his God. Paul insisted that he is to be justified by faith in the Redeemer; but his opponents urged, that this would not avail, without circumcision, and obedience to the ceremonial law. It is needless to quote passages, in which Paul examines and discusses the question here proposed, and in precisely this shape of it. In nearly all his epistles, especially in those to the Romans and Galatians, he defends, in opposition to the Judaizing teachers, the great doctrine of justification by faith alone.

And as this controversy was great in itself, so it was in its consequences. The adversaries of Paul did not rest with denying the single doctrine of justification by faith. They attached an undue value, a saving efficacy, to the rite of circumcision, and to the abolished ceremonies of the Jewish religion. This led the apostle to affirm, "In Christ Jesus, neither circumcision availeth any thing, nor uncircumcision; but a new creature." "The law, having a shadow of good things to come, and not the very image of the things, can never, with those sacrifices which they offered year by year continually, make the comers thereunto perfect. For it is not possible that the blood of bulls, and of goats, should take away sin."

The adversaries of Paul, in order to bring reproach upon his doctrines, disputed his claim to be ranked among the apostles of Jesus. This imposed on him the disagreeable necessity of vindicating his own apostleship. "In nothing am I behind the very chiefest apostles, though I be nothing." "Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds."-In order to disprove the claims of Paul to be considered an apostle, it was urged that his knowledge of the Gospel must have been received from others, and not directly from the Head of the church. This furnished him occasion to reply, "The Gospel which was preached of me was not after man; for I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ." These Judaizing teachers, and their followers, afterwards rejected the epistles of Paul, and refused to

receive them as divine revelation.