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Again; is nothing to be received as truth which is out of the ordinary course of things? No evidence, then, can establish the truth of miracles. Upon this principle, we, who have never witnessed the creation of matter from nothing, can have no sufficient reason to believe that this world was created from nothing, Perhaps also those celestial spirits, who beheld the creation of the world, might have said, 'Lo, this is new! and have had reason on this account to doubt the reality of what they saw.

The above objections are termed philosophical. But if we consider the object of true Philosophy, they will appear altogether unphilosophical. The proper business of the philosopher is, not to discover how things can be; not to decide on the truth of propositions from abstract reasonings concerning the natures and modes of things; but to look at what actually appears and takes place, and thence draw his conclusions. Nor does he reject a thing because it is uncommon. Having sufficient evidence that the fact exists, he admits it without hesitation. The same course is taken in Natural Philosophy and in the Philosophy of the mind. The actual phenomena of matter, or of mind, must be first ascertained; and then all conclusions in these branches of science are drawn from them. Those, who take another course than this, are acknowledged to grope in darkness. This course leads the philosopher to conclusions in which he rests with entire confidence. The truths he discovers are, indeed, in many cases, quite inexplicable; they

often appear impossible; and in some cases contradictory; but this does not in any degree stagger his belief. His method of ascertaining facts varies according to the nature of the case. Some facts he ascertains by his own consciousness, experience, or observation; others by means of testimony. The evidence of testimony, if attended with such circumstances as render it credible, he receives with full confidence.

I will now inquire, how, on the principles just stated, we are to determine, whether the doctrine of Christ's Incarnation, or of the union of two natures in the person of the Redeemer, is true or not. In the first place, then, we are not to consider whether it is possible; nor to ask whether any thing like it has ever been known. Philosophy teaches us to look at these as questions which, since we are not able to settle them, do not at all affect the truth of the doctrine. It also directs us to look to proper evidence, in order to discover what is true in fact respecting the things asserted. Now it is plain, that, at this day, all our knowledge concerning the person of the Redeemer must be derived from testimony. The truth or falseness of the doctrine depends then on testimony.

But, as the case is, we have the testimony full and complete of Him who knows all things, and who cannot lie; in whose testimony therefore we can confide with the most perfect assurance; that Christ is both God and man-that in his person there is a union of two natures, the divine and human. This is indeed a truth incompre

hensible and astonishing. But on the principles of true Philosophy this is no objection: indeed on these principles the proof of the doctrine is complete; and no objection can be brought to bear upon it, so as in the least to affect our belief. T.

For the Panoplist.

ON HUMILITY.

Mr. Editor,

Having been often disgusted with the false appearances of humility in some, and shocked with the daring boldness and presumption of others, I have been induced to prepare the following remarks, which you are requested to publish in your valuable miscellany, and thus much oblige

A CONSTANT READER.

We are every where taught in the word of inspiration, that humility is one of the most important and interesting qualities of the soul of man. Here we discern its spirit, and hence learn its origin. The burden of the prayers of the most eminent saints has ever been, that their heavenly Father, would infuse this peculiar grace of the Christian into their whole characters.

An attempt is here made, briefly to unfold the nature of evangelical humility; and to exhibit the propriety of its constituting a permanent trait of every man's character.

Humility is the virtue which Christ impressed with peculiar emphasis upon his followers. It consists in a low estimation of ourselves, as in ourselves nothing, and as naturally odious, attended with a mortification of every disposition to exalt ourselves. It proceeds from a knowledge of o" entire unworthiness VOL. IX.

and dependence an God for every thing we enjoy; from a sense of the transcendent beauty and glory of the objects of religion. It is a permanent principle, and has its seat in the heart. Though it is an internal quality, it always discovers its nature and efficacy in the external conduct. As it is seated in the heart, it will extend its influence over all our actions, and guide every effort of the understanding. The humble man is more eager to listen to the voice of instruction from others, than to speak himself. When he is obliged to reprove others, in the discharge of his duties, he does it with anxious solicitude and trembling. Envy and resentment have no residence in his bosom. He is now brought to prostrate himself before an offended but merciful God. He voluntarily renounces himself and his own righteousness. When he perceives to what an awful extent sin has polluted his soul, and how unworthy the service of his Maker he is rendered, he abases himself in the dust. He now forgets the greatness and purity of character, which he once attributed to himself; and humbles himself, while he exalts God alone. In the deepest exercises of humility, shame only for his great want of love, occupies his attention. Such feelings proceed from a clear perception of the incomparable beauty of the moral perfections of the Deity; which feelings are experienced in consequence of the renovation of the soul by the Holy Spirit.

The propriety of humility in man, is very apparent from the description of its nature. That man should be entirely actuated 45

by pride is not only folly and presumption, but ruin. Between us and God there is the most interesting and important of all relations. By his power we were created moral and intelligent beings. By his goodness every faculty of the mind and body is preserved. His bounty supplies our wants. Should he for a single moment withdraw from us his protection, and remove the tokens of his kindness, we should instantly perish. Should his sustaining power be no longer exerted towards this earth, should it barely escape his notice, an event which we rejoice will never happen, the whole race of man, all his works of art and usefulness, the beauties of creation, and that mysterious harmony in which the present system of things move, would all be destroyed. As we are thus dependent on Him, all our conduct must be regulated by his laws. These establish every principle, which should guide our intercourse with God and our fellow beings; and mark out every duty we owe to both. Before a Being of such unbounded goodness, love and compassion, such transcendent excellence, in whose hands are the destinies of nations and of the universe, who spake and it was done; before such a Being, it becomes the most glori ous seraph to be humble, to veil his face and turn aside from a view of the incomprehensible God. If such is, as the Scriptures deciare, the humility of the highest created being in heaven; if the whole celestial host cast down their crowns at the feet of their Lord, how deep, how sincere must be that humil

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Under such circumstances, what must be that revolution of disposition, that will render us suitable objects of the favor and affection of Him whose anger is kindled against us? The entire annihilation of pride must be effectuated. This passion has already bereft us of the favor of our heavenly Father, and urged us on to the most injurious and fatal of all rebellions. Shall we still cherish its growth in our bosoms, and bear about with us the instrument of our own destruction? This blind and ruinous passion must be utterly exterminated. Our only language should be that of humility. This is that expression

of the heart, which can first reach the ear of mercy. This must be offered. Whoever heard of a dispensation of mercy, that extended to those who did not ask for mercy, and who despised both the gift and the Giver.

The writer of this article is well aware, that they who make the honors and pleasures of this earth their idols and gods; that they who vainly attempt by their own reason, to resolve the mysterious organization and inscrutable economy of the universe, into fate and fixed laws and properties of matter, may deride and despise this humility. Neith er is he unconscious, that they will tauntingly say, that this feel ing is the peculiar and privileg ed disposition of a sickly soul; that it is the distinguishing characteristic of soft and effeminate minds. Such persons may boast of the fire and splendor of their own genius, the dignity and lof tiness of their own feelings, the force and comprehension of that reason, which deprives the universe of a God, and blinds the possessor to a discovery of that intelligence, wisdom, and perfection, which are every where displayed over the face of creation. They may pretend, that should their characters be endued with this grace, all their magnificence of learning and their grandeur of conception would be annihilated; that the generous affec tions and noble passions, which swell in their bosoms, would be destroyed. Though these men

shall extol the dignity of their own natures, till they scorn to tread this base earth, and are lost amidst the clouds, yet in a day Lucifer may fall.

Place this miser, this votary of ambition and sensuality, this disbeliever of every thing divine, into some deep and impenetrable forest. Leave him here alone, far from the residence of man, to walk in this solitary wilderness; let midnight darkness hover over the woods in terrific gloom; let a solemn silence reign around. Then should all the wild beast of the deserts and mountains, in an instant commence their nightly howl; should that insatiable spirit of carnage, with which they pursue their prey, lead them near our hero's path, announcing their approach by a hungry yell and the glare of fiery eyes; should an impenetrable cloud now envelope the heavens; the air be rent with a tempest, and the oaks fall prostrate by the fury of the blast on every side; should the Mightiest put forth his voice in thunder from the skies; and the lightning descend in unceasing flashes into every part of the forest; would not horror seize his soul, and the belief of a God be extorted from his lips? Would he now arise and bow before his own majesty and reverence his august destiny? Confess O! man, that thou appearest as a flower, fleest away as a shadow, and con

tinuest not.

PLAN OF A

MISCELLANEOUS.

GENERAL BIBLE

SOCIETY.

To the Editor of the Panoplist.
Dear Sir,

If you shall think the following communication worthy a place in your useful magazine, you will please to insert it. M.

THE attention which the religious public, in this country, have paid to the subject of distributing the Sacred Scriptures among the destitute, is a cause of joy to all, who wish for the happiness of their fellow men. But will not all admit, that as yet the American Churches have done but very little in this good work, compared with their ability. The United Kingdom of Great Britain and Ireland expended the last year, in aid of this blessed object, nearly four hundred thousand dollars. The most that we have collected in the United States, in the same term of time, amounts but to a few thousands. No doubt the resources of our several Bible Societies are gradually increasing; but by no means in proportion to the increasing wants of the destitute, which are exposed to our view, even in our own country.

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Several months have elapsed since a representation of the destitute state of the numerous French Catholics, in the State of Louisiana and the Missouri Territory, was made known to the managers of several of our Bible Societies in the different states. It is ascertained, that between 40 and 50,000 Catholics reside in that portion of our country, and

that nearly all of them are destitute of the Sacred Scriptures. It is likewise known, that the Catholic Bishop, and the principal Priest of the same order, residing in New Orleans, approve of the circulation of the Scriptures in their several parishes. The Bishop, at the time of the formation of the Bible Society at the last named place, expressed his willingness to contribute in favor of the institution. At the same time, there were many applications for the Bible in the French language by the Catholics. But no Bibles were to be

found in the city, either for gratuitous distribution, or for sale. There were a very few copies of the Testament, the prime cost of which might have been 50, or 75 cents. These sold at four dollars a copy. There was no prospect that the wants of the needy could be supplied, unless by the active exertion of the Bible society, whose funds were considerable. The above statement, as has been observed, was some months since made to the managers of several of our Bible Societies; but what has been done worthy the character of these religious charitable societies, the writer is not able to say. He cannot learn, however, that any step has been taken, which promises to relieve the necessi ties of the inhabitants residing in the portion of country now under consideration. And it still remains a question, whether, with the resources of our numerous Bible Societies, established in almost every state in

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