of redemption by Christ, and of tener to recognise my covenant relation to him, to plead it with him, and to rest upon it in unfeigned faith; to labour more after the mortification of every corrupt propensity, passion and desire; to watch more vigilantly and resolutely against those sins that most easily beset me; to cultivate more carefully all the graces of the Christian life-not only the cardinal graces of repentance, faith, hope, and love to God and man, but humility, patience, meekness, gentleness, contentment and resignation; to be more guarded against wanderings of the mind in prayer, both secret and social, and to abound, more than ever hitherto, in ejaculatory prayer. increasingly "to do good to all as I have opportunity"-by a kind and courteous treatment of every individual with whom I have intercourse; by endeavouring to promote religion in the particular church and congregation with which I am connected-aiding, as far as I can, Sabbath schools, and promoting Bible classes, attending conferences and associations for prayer, encouraging my minister in every proper way in the discharge of his arduous duties, preventing dissentions and quarrels, and striving to heal them where they exist, and seeking to preserve the purity and peace, and to promote the prosperity of the church and people, with whom I am united in religious fellowship. It is also my purpose, increasingly to use all the influence I possess, to promote every thing pious farge, by sneaking a word, as opportunity may offer, in the kindest. and topst winning manner, to my cardless.friends and acquaint It is my desire also, that my example should be more edifying, in this than in any former year; and therefore I purpose to be more con...and praiseworthy. in society at scientious in the manner in which I spend all my time-to eat, and drink, and sleep, only with a view to the proper refreshment of my frail nature, and not for the crimi-ance, in regard to their eternal nal gratification of appetite, or the indulgence of sloth; to let my example before my family be an amiable exhibition of the influence of genuine Christianity, so that they may see the practical effect of religion, and be benefited by it; to pray more and more earnestly, for all those who are connected with me in tender ties, as well as for others, even my enemies; and for the revival of pure religion, the diffusion of the holy scriptures, the success of missions, and of all the institutions of Christian benevolence, which distinguish the day in which I live-not forgetting to be unfeignedly thankful to God, that it is a day in which he seems mantfestly to be pleading his own prebious cause in our guilty world. But I am not to content myself with personal and family duties. I will therefore, in reliance on the Divine aid and blessing, endeavour concerns by hieekly and modestly, but firmly and undauntedly, sustaining my Christian character and profession before the world, guarding against every thing inconsistent with thatcharacter-against ostentation in iny religious professton, on the one hand, and on the other, against sinful shame or silence, when evidently called to avow my sentiments and my profession; against unnecessary ex-. penditures in my family, in entertainments, furniture, dress or equipage. I determine to be the avowed enemy of all practices, however prevalent, popular or fashionable, which are contrary to the interests of true religion and sound morality to Sabbath breaking, theatres, dancing assemblies, cards, and gambling of every description. I will also endeavour to promote all · charitable, pious and publick spi rited designs-by speaking favourably of them, taking my share of personal labour in carrying them 160 etect and contributing to their funds, to the utmost of my ability: and that I may be able to contribute, I will not only avoid all superfluous personal and family expense, but use frugality and economy, and reduce my charitable donations to a system, that I may know distinctly and satisfactorily how much of what the Lord has given me, I lay out in his immediate service-remembering that he has given me all that I possess, and that I am accountable to him, as his steward, for the manner in which every portion of it is expended. In this manner, if I live, think I ought to pass the coming year, and in the strength of my Redeemer, I will attempt it: Aad although I may come greatly short of the mark at which I aim, still it shall be the mark, at which I wilf continue to aim; and Exilaresand short comings shall not discourage me, or break my purpose.. But this year LMAYDI. Of this I would be constantly mindful mindful that my life is a vapour, that I know not the day nor the hour in which my Lord may come and that his command is that I should "watch," and be always ready to welcome his approach. If then I am to die, let me consider what I ought to do before the arrest of the disease which is to call me hence; how it will become me to think and act, under that disease, and at the hour of death; and what I may hope for, as the consequence of my departure hence. In preparing for disease and death, I must have all my worldly affairs, as far as possible, put in such a state that I may have no concern and perplexity about them when death approaches, and when I shall have enough to do to grapple with the king of terrors. To this I am also urged, that my Christian character may not suffer, and the cause of religion suffer with it, in consequence of leaving my affairs in such a state that my integrity may be impeached, or my regard to equity be questioned; and likewise that my family and friends may not be put to unnecessary trouble, and perhaps be alienated from each other, by my neglecting to make those dispositions and arrangements in regard to my property, which are calculated to prevent these evils. I must therefore leave no debts that I can now pay; and those that I do leave, if any shall remain, must, so far as is practicable, be clearly and fully provided for. I must not put off making my will, till a sick or dying bed; but I must see that it is now made, and deliberately, cautiously, equitably, and in all respects righteously made; and safely deposited in hands that will not betray the trust. What I give to charitable uses must be accurately defined, and so disposed of as to guard, as far as possible, against its being lost to the intended charity, or perverted in any way from its destined object. I remember to have heard a minister of the gospel, in preaching on, the words, "What I say unto you; I say unto all, watch," make this division of his subject-He said that preparation for death might be considered as threefold1. Essential preparation. 2. Habitual preparation. 3. Actual preparation. Essential preparation he said was the renovation of the heart, by the power of the Holy Spirit. Habitual preparation he considered as the conscientious and active discharge of every known Christian duty. And actual preparation he stated to be, the keeping of the mind, in that state in which death may be mef with the most comfort-without fear, perhaps with joy and triumph. Now, in purposing how I will live, if I live, the essential and habitual preparation, spoken of by this preacher, is supposed to be made. But be it also my concern, to endeavour to obtain and to preserve an actual preparation also-to live from day to day, in such a manner that on no day, and no hour, the arrest of death might take me by surprise, and fill me with alarm. I may die very suddenly, and should be prepared for it. I may, by delirium or stupor, be denied the use of my faculties at the close of life. Let it therefore be my care to be always ready. If gradual disease terminate my life, or if in a short disease the use of my reason be continued to me, it is now my earnest prayer, that I may then so experience the light of God's countenance, and the graces of his holy Spirit, that I may not only bear a verbal testimony to the excellence of religion, but exemplify its blessed efficacy to sustain and cheer the soul, even amidst the pains of dissolving na ture. I am aware that dying comforts and consolations are meted out by a wise and sovereign God; and that the safety of a Christian's state does not depend, on their presence or their absence. Yet it is lawful to desire them, to pray for them, and to use the most proper means to obtain them. I there fore resolve, that if I approach the dark valley in the full possession of my intellectual powers, I will en.. deavour to keep my thoughts as much as possible fixed and resting on my precious Saviour; on his infinite merits; on his perfect righteousness; on the covenant that I have made with him, and often ratified in secret prayer and meditation, as well as in the sacramental symbols of his own body and blood; on the freeness and fulness of that redemption which, he has wrought but on the glories of the plan of redemption; on the glory which he now has vidi, the Father; and on the near prospect which I may hope I have, of seeing him face to face, in the heavenly world. With such meditations, I will endeavour to withstand the fear of death, and the assaults of the great adversary. If I am permitted and enabled to triumph entirely over the last enemy, I resolve to be careful and guarded in what I say; neither withholding the avowal of my triumphant feelings, nor expressing them with extravagance or heedlessness. A Christian's last words should be well weighed. I will especially endeavour, during my approaching dissolution, to do all the good I can to others, by warning, by exhortation, and by encouragement-A dying Christian is sometimes like a dying Sampson-more efficient in death, than in the whole of his previous life. But IF I DIE, I am permitted to look beyond the grave. My treasure, my hope, my happiness are there. O! if I die this year, I trust that. E shall begin to live-to live the angelick life, to enter on life eternal! Itis indeed delightfulto anticipate it. I shall be for ever free from all sin. I shall have to struggle.no more with the remainders of indwelling corruption. I shall serve and enjoy God, without any hindrance or annoyance from the world, the flesh, and the devil. Alas!hat conflicts have I had with these enemies of the spiritual life, ever since I engaged in the Christian warfare. But then I shall have made a complete, a final, an eternal escape from them all. In heaven, there will be no sickness nor sorrow; no alluring, trying, and ensnaring world; ne tempting devil to seduce or assault my soul. "There the wicked cease from troubling, and there the weary are at rest-There are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more, neither shall the sun light on them nor any heat: For the Lamb that is in the midst of the throne shall feed them, and shall lead tract the substance of some of the them unto living fountains of most valuable commentaries, arguwaters; and God shall wipe away ments, and explanations, of such all tears from their eyes-And authors as De Moor, Turretin, Picthere shall be no more death, nei- tet, Van Mastricht, Patrick, Whitther sorrow nor crying, neither by, Hammond, &c. and to incorposhall there be any more pain, for rate them in a clear and methodical the former things are passed away." manner; thus forming a body of diYes, the former things will have dactick and polemick Scholia, the passed away for ever. And shall value of which can be estimated only I be perfectly holy-in my mea- by those who are acquainted with sure holy as God is holy! Shall I these authors. From the mass of dwell in the immediate presence of English readers, these treasures are God my Saviour, and taste the in- kept under the lock and key of an effable, the inconceivable bliss, that unknown language, or under the he will impart to his redeemed ban of scarcity and high prices. The people! Shall I behold those splen- leisure moments from pastoral dudours which now would overwhelm ties will be employed, (I say not how my feeble powers! Shall I have a long, much less with how much sucfull and immediate vision of that cess,) in embodying these thoughts glory, the faint glimpses of which with a view to future publication, if have, now and then, brought down they shall be thought worthy.— an anticipation of heaven to my Meantime, an occasional publicasoul on earth! Shall all this be tion will be made in the Christian without any fear of change, any Advocate." possibility of termination! Shall it be strictly endless, eternal, and probably increasing too! Truly I am ready to wish that this year may be my last of trial and of conflict-But I will cheerfully wait "all the days of my appointed time till my change come." Yet it is lawful to "desire to depart and to be with Christ which is far better." Ah! far better indeed-"O when shall I die! when shall I live for ever!" RANSLATION OF MARCK'S MEDULLA. Our correspondent, a Presbyterian clergyman, has favoured us with a translation of another portion of Marck's Medulla, accompanied with remarks and illustrations, selected from other authors, or made by himself. In regard to these notes, or as they are technically called, Scholia, the writer says "In adding the Scholia to the text of the author, the translator, besides some occasional original observations, designs to ex We think with our correspondent, that by the observations and illustrations which he proposes to add to his translation of the excellent but extremely compendious work of Marck, he will render that writer more intelligible, and we may add, to the common reader, far more interesting and useful. In this form, we should hope that all our readers may derive from our correspondent's labours the most solid benefit; and we would, therefore, earnestly recommend to all a serious attention to this article. We shall print the translation in our larger character, and immediately subjoin, in a smaller character, the author's Scholia. Some of the sections, it will be observed, are without Scholia, and those attached to others are of considerable length. John Marck's Marrow of Christian Theology, Didactick and Polemick. CHAPTER I. Of the word Theology, and its definition. I. The term THEOLOGY derives its origin from the words 8 Moyos, and means the Speech, or Word of God. The doctrine taught by us is so called, chiefly because it both treats of God, and is to be learned from the revelation which God has given us. into (1.) the Fabulous, or that of the Poets; (2.) Natural, or that of the Philosophers; and (3.) Civil, that of the Priests and People. SCHOLIA ON SECTION VI. Next to the introduction of moral evil, II. This term is no where found there is perhaps nothing more mysterious than the extensive prevalence of false rein Scripture. The appellation The-ligions. A philosopher studying human ologian, or Divine, in the inscrip- nature, or a theologian demonstrating retion or title of the book of Revela- ligious truth, might go back to the commencement of Creation, and find in the tion, seems to have been given to John by the ancient Fathers of the heresies that have prevailed, an argument for human depravity, that would not Church, rather than by the dictation fail him, through every successive period of the Holy Spirit. to the present hour. III. There are, however, words in Scripture of which this term is composed; as rà λógia 78 Oɛ8, (the oracles of God,) which were committed to the Jews. Compare 1 Pet. iv. 11; and also, ó λoyos 78 8, (the Word of God). The term ayos (Word) is often used as the personal appellation of the Son of God. Ps. xxxiii. 6-"By the Word of the Lord were the heavens made." John i. 1—“In the beginning was the Word, and the Word was with God, and the Word was God." IV. The same term is often used to signify the word of God, whether oral or written. 1 Thess. ii. 13"Ye received it not as the word of men, but as it is in truth, the word of God." 1 Pet. i. 23-"Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever." The term Theology ought not, therefore, to be rejected as not being found in the written word. V. There are many synonymous terms, as the Doctrine of God, of Christ, good doctrine, sound doctrine, the form of doctrine, the form of sound words, &c. all which are found in Scripture. VI. Theology is either true or false. False Theology admits of a four-fold division: (1.) False or pretended Christian Doctrine, or that of Heretics; (2.) Mohammedan; (3.) Modern Jewish; and (4.) Pagan. Pagan Theology is subdivided Cain has been sometimes called the first heretick. The idea was probably suggested by the fact, that the apostle Jude describes certain hereticks as having gone in the way of Cain," who, creeping into the Church unawares, had turned the grace of God into lasciviousness, denied the Lord Jesus, opposed the constituted authorities, &c. as well as by the fact of his erroneous theological principles, which led him to wrong worship, and then to actual persecution. Balaam also was a pre-eminent heretick -"the error of Balaam." Heresies be For ex gan in the Christian Church with the ori and other kindred heresies serves to il Clemens of Alexandria, and Eusebius, say that St. John, observing that the other Evangelists had written ra arma, that is, the series of our Lord's generation according to the flesh, he wrote a spiritual gospel, beginning from the Divinity of Christ, this being reserved for him, as the most excellent person, by the Holy Ghost. Euseb. Hist. Eccl. lib. 3, c. 24, comp. with lib. 6, c. 14. Against open enemies without her pale, the Church could contend successfully; accordingly, when ten fierce and bloody persecutions had spent their force and horrors, she still survived, rising, |