These features in the character and life of our Saviour are brought to the minds of the Philippians, as a testimony of his humility, and as affording an illustrious example for them to follow. In connexion with the two preceding verses, the passage under consideration may be thus paraphrased.

"Let nothing be done among you in the spirit of contention and vain glory, but let each one cherish modesty and humility, esteeming others better than himself. Let no one be devoted exclusively to his own interests, but rather let every one contribute to the benefit of others. Preserve the same temper and disposition, which prevailed in Christ, who, although he resembled God in his extraordinary powers and qualities, yet he did not consider these gifts as his own, nor did he use them to promote selfish motives, or to show his ascen dency above others. He even refrained from any exercise of his miraculous powers on his own account, divested himself of his greatness, and became in ap pearance like other men. He descended to the humblest offices of life, was familiar with poverty and grief, and at last, to accomplish his great purpose of benevolence to men, he voluntarily suffered death by the wicked hands of his persecutors."

To conclude, among the controverted texts it may be doubted whether there be one, which can with less propriety than this be forced into a sanction of the trinitarian doctrine. As far as it proves any thing on the

of assuming the control over others, which his dignity and power enabled him to assume, and instead of seeking his own elevation and aggrandizement, he walked in the humble ranks of life, condescending to the offices, and submitting to the treatment of a servant.

subject, it is, that the Son is a distinct being from the Father, and of a subordinate nature.

A.

Creeds the Source of Intolerance.

From Sparks's Inquiry.

To the passion for established Confessions may be attributed the propensity, so common among christians, of calling harsh names, applying reproachful epithets, and charging their brethren with heresy and unbelief. It is observable, that they who are the most rigidly wedded to forms of faith, have usually been the first to commence the outcry of heresy, aud the most relentless in pursuing the unfortunate delinquent. The reason is obvious. While they are guided by hu man forms, why should they not condemn all persons as infidels, who persist in acknowledging assent to the Bible only? Was any man ever denounced as a here tic for not believing in the Bible? Not one. Martyrs have been tried by creeds, and condemned for denying creeds. They have suffered for the constancy of their faith in the Scriptures. Does not every church employ the term heretic to denote one, who rejects its assumed articles? Does not that, which makes a heretic in one church, make a saint in another? Judge every man by the Bible alone, and you will have no further occasion to torture his conscience and blacken his character with the hideous terrors of excommunications, anathe mas, and cruel aspersions on the charge of heresy.

I speak not of the original meaning of the word, but of its popular use, or rather abuse. Every person,

charged with heresy, professes a firm and sincere belief in the Gospel. Otherwise he would not be a heretic, but an infidel. His accusers call him a heretic, not because he does not believe the Bible, but because he cannot believe it as they do. He is a heretic in the eyes of Calvinists, because, perhaps, he does not believe one of the five points; of Arminians, because he believes them all; of Baptists, because he sprinkles infants; of Congregationalists, because he does not sprinkle them; of Presbyterians, because he believes. in bishops; of Churchmen, because he does not believe in them. And so we are all heretics to one another, and yet the faith and hopes of all centre in the Gospel of Jesus Christ.

Is it said, that in accusations of heresy, the accuser always understands the term to indicate a deficiency of faith in the Scriptures? Let this be granted, and the case is not altered. The accused tells you that he does believe the Scriptures, and what better authority can be had, than his own declaration? May we not justly consider the enforcement of a charge, under such circumstances, as the wickedest persecution? Why is he to be branded with an odious epithet for valuing his faith as dearly as another, who may rashly accuse him of being a heretic, for maintaining his independence and a clear conscience? Abolish creeds, obey the Scriptures, respect conscience, and no room will be left for churches, or individuals, to denounce their brethren as heretics, or to kindle discord by recrimination and offence.

But oppression and tyranny, contentions and broils, quarrels between churches, enmities between neighbours, coldness between friends, faction in states, tu

mults in society, tranquillity disturbed, peace destroyed, and good faith violated, have not constituted all the bad effects of prescribed forms of belief. They have been the refuge of depravity, the cloak of artifice, the screen of hypocrisy, a veil of darkness, which has concealed many a purpose of blackest die, many a heart of foulest treachery. They have too often produced in the language of Jerom, Concordia malorum major quam bonorum, a greater harmony of wicked, than of good men. Who does not respect the garb of piety? Who I will suffer the eye of suspicion to rest on the robes of formal sanctity? When a man talks much of his creed, and punctually observes the written forms of his church, does not all the world cry out, his faith is sound, all must be right? Here is the deception. Piety is so rare a grace, that we are apt to connect its essence with forms; and Confessions of faith are the most convenient and imposing forms imaginable. They cost nothing; they may be had for the wearing; and they afford an impenetrable covert for every species of fraud and iniquity.

Again, the habit of creed making has given rise to a dangerous fallacy respecting the extent of a true christian faith. Many seem to think a system of belief valuable and safe only in proportion to its length. The gradual enlargement of the standard Confessions has encouraged this notion. The most ancient creed, fabulously denominated the Apostles', contains a dozen lines; the Nicene, twice as much; the Athanasian, twice as much more; the Augsburg Confession contains twenty-eight chapters; the English, thirty-nine articles; the Scotch, thirty-three chapters. Thus have points of difference been multiplied. Every age has

added something, till finally the more copious the system of faith, the more secure the believer thinks him-self.

It is no uncommon thing to find persons, who tremble at the thought of believing too little, but never dream of the peril of believing too much. And yet, which is the most dangerous? What is it to have a correct faith? Is it not to believe the exact truth? Is the hazard less on one side, than on the other?

It seems a matter of confidence and satisfaction to some, that, since they believe all that others believe, and much more, their chance of salvation is proportionably enhanced. What is this much more? If it be truth, it is important; but if it be error, it is a pernicious addition. The doctrines of the christian reli gion are facts; they are to be studied as facts, and understood as such. They rest on evidence and conviction, and to carry them beyond these, manifests weakness and credulity, rather than a teachable disposition, or a sound mind. When you search for historical facts, are you gratified, that the historian tells you a great deal more than ever happened? When you read a book of science, do you think it an advantage, that the writer has interwoven conjectures of his own with his demonstrations, and the results of his experiments? Why, then, should it be thought safe to adopt a principle in religion, which is the last, that would be admitted in the inquiries of common life, and which affords no means of distinguishing truth from falsehood?

In short, as credulity is a more common failing than distrust, there is a much greater proneness to multiply, than diminish the objects of faith. It is better says Cicero, to think nothing, than to meditate evil. Nil