does he approximate nearer to the beast of the field, than in the violation of this divine institution. How remarkably then do those infidel writers, as Hume, Owen, &c. who have advocated the propriety of what may be justly called beastiality, or the abrogation of the marriage contract, exhibit in their writings and practice, the symptoms of that beastly spirit which was operating on their minds! "Marriage," says the apostle," is honourable in all, and the bed undefiled; but whoremongers and adulterers, God will judge." The following few passages of the Sacred writings in which is inculcated and enforced the marriage rite, deserve attention. Gen. ii. 23. 24; Matt. v. 28. 32; xv. 19; xix. 5. 8, 9; 1 Corinth. vii. 2; Eph. v. 22. 23; Jude, vii; Gal. v. 19, 1 Pet. iii. 7.

In John's Gospel, it is said, in reference to the marriage in Cana of Galilee, where the Lord Jesus, and his mother were, that it was on "the third day?" What third day? After Christ's baptism! No such thing: for John gives no account whatsoever of Christ's baptism; but merely mentions the record that the Baptist (John) had given of Jesus, when the Jews came to him (John) to inquire, "who art thou?" (John, i. 19.)

In Matthew iv. 1. 11, and Luke iv. 1. 13 it is said Christ was baptized-went into the wilderness-was tempted forty days-and came to Galilee! John says he was in Bethabara! What! In Galilee, and in Bethabara, at the same time? Fasting, according to Matthew and Luke, for forty days, and feasting on the third day, at a marriage, according to John! How can we ever get over these contradictions? Simply thus. 1st, Bethabara happened to be in Galilee! And 2dly, John's "third day" happened to be the third day after Jesus's arrival in Bethabara, and not the third day after his baptism! See, Wife. Wine, Woman, Causes.

MARTRYDOM. Infidels are very fond of saying, "Oh, martyrdom proves nothing!" We beg to differ in opinion, and assert, that martyrdom proves a great deal; for while it does not prove, or establish, the truth of a doctrine, it certainly proves sincerity in the martyr: and if even it proves sincerity only, we say it proves a great deal. But we shall endeavour to show how, that, as far as the Apostles and first Christians were concerned, it proves in them, not only sincerity; but that the cause for which they were martyrs, was a TRUTH! And for this simple reason, because they were martyrs, not to matter of opinion, or belief, as all subsequent martyrs have been; but were martyrs to facts, which they saw, heard, tasted, and handled! There cannot be produced a single case, where a man became a martyr for what he saw, heard, tasted, and handled, and afterwards that case turned out fallacious. And according to the general rule of Infidels, that a thing contrary to experience ought not to be believed, we ought not to believe that the Apostles were deceived, such a thing being quite contrary to experience; THEREFORE CHRISTIANITY MUST BE TRUE. Thus we perceive, the martyrdom of the Apostles, and of the first Christian, stands pre-eminently distinguished from the martyrdom of all others since their days: for while martyrdom proves sincerity in the latter class, and nothing more, their having been martyrs to mere belief, it proves not only sincerity in the former, that is, in the Apostles and first Christians, but also the truth of what they testified, because they testified not to matters of opinion or of belief, but to matters of fact, which they saw, heard, tasted, and handled.

MARY, the mother of Christ, the daughter of Heli,

of the family of David, and of the tribe of Judah-was near of kin to Joseph her husband, who was the nearest relation, heir and legal son, of her father Heli. (See Talmud.) Hence, Matthew traces the genealogy of Christ to David, through Joseph, not as her husband, but as her relation by blood: whereas Luke traces it directly up through Mary, to David, then to Abraham, and then to Adam. (See Genealogy.) Why Luke calls Joseph the son of Heli, see Joseph.

Another female, by name Mary, was one of Christ's devoted followers. She was the first (in company with other female disciples) to go to the sepulchre, where the body of Jesus had been put. The moment she finds that the stone had been removed from the sepulchre, she runs off, without waiting to hear or see any thing, to tell Peter and John; these then run off to the sepulchre, and leave her behind; but she again follows them; and when she arrives the second time, at the sepulchre, the angels appear to her, and also the Lord Jesus. See Resurrection.

MIGHTY WORKS. It is written in Matt. xiii. 58, "and he (Christ) did not many mighty works there, because of their unbelief." If there were no other passage in Matthew's Gospel than this, it ought to be sufficient to convince every man that he was an honest and candid historian. For what would be more likely than this admission (standing by itself,) to be advanced by the enemies of truth as an argument against Christ. Be it observed the passage does not say, he did no miracles there, for it implies the very reverse, but that he did not many mighty works there! In consequence of what? of their unbelief; but in what did this unbelief consist? was it, in not believing his ability to work miracles? No

such thing-For we find in ver. 54, "that they were astonished, and said, whence hath this man this wisdom, and THESE MIGHTY WORKS?" But Luke, who goes into more detail on this subject, informs us (iv. 16. 32) that they were offended, because he plainly told them that they had no prior claim on him (vers. 25, 26, 27) in consequence of their being his own country people, or in consideration of any fancied qualifications about themselves, for that," He had no respect of persons; but came to seek and to save that which was lost." And so 66 enraged" were those in the Synagogue, (who a few seconds before wondered at the gracious words that proceeded out of his mouth, v. 22,) at this doctrine, that "they were filled with wrath" (v. 28,) rose up, thrust him out of the city, and led him to the brow of a hill, that they might cast him down HEADLONG!" (v. 29.) Now we see the nature of the unbelief, that it was not in his power, but in his doctrine! The reason why he could not delay longer there, to do many more mighty works is obvious: viz: for, "they thrust him out of the city!” Luke iv. 16. 32.

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MIRACLES. Credentials which it pleased the Creator to give his messengers, in order that mankind may know those who were authorised by Him. The fact, that impostors have pretended to work miracles is a strong proof in favour of genuine miracles: for there never was a forged bill, nor a counterfeit coin, except where there had previously been, genuine bills, and genuine coin.

Genuine, and Spurious, Miracles contrasted.

GENUINE-Performed.

1. In the presence of enemies as well as of friends.

SPURIOUS-Performed.

1. In the presence of friends only.