He calls this a mad expedition, and the ministers who have planned it insane; and in this we think he is not far from the truth. He tells his subjects that he has been silently taking measures for their defence; exhorts them to adopt the motto, “Independence or death;" advises them, if called to it, to abandon their towns and retreat to the interior; and "swears anew to die, if necessary, with his weapon in his hand, in the midst of the brave Brazilian legions. He regrets most sincerely that his person is indivisible, [this surely is ludicrous] that he cannot present himself simultaneously at every point assailed." Although there is a good deal of vapouring in all this, we have little doubt that, if the author of it is sincere, he will be successful-Our last accounts from Lisbon represent the expedition as abandoned for the present. Time will manifest the truth. PERU.-Since we began to write our sketch of publick affairs, information is said to be received at Baltimore, by a vessel in twenty-two days from Porto Bello, from which it appears that the port of Callao and the city of Lima have surrendered to Geral Bolivar, without resistance. "It was currently reported at Panama that a few weeks would terminate the war, by the entire submission of the royalist troops, who were, generally speaking, disaffected, particularly the officers; who it is believed to a man, are decided constitutionalists, and would never consent to acknowledge the absolute power of any king." The above information appears to be authentick. It seems that Bolivar had been so much discouraged, that he was actually on his return home-when the news reached the royal army in Peru, that the absolute power of the Spanish monarch was restored. This intelligence was so offensive to the royal army, (especially to the officers, who were all constitutionalists and would therefore probably be displaced,) that they refused to acknowledge the absolute government of the king. On hearing of this, "Bolivar immediately returned to Callao, and was joined by a great number of the Spanish troops, and also by the faction in Peru, who had before opposed him." We have been so often deceived by accounts from this quarter, that we hesitate in placing a full reliance on the foregoing statement; but we hope it is in substance true, and if so, it will shorten, if not terminate, the bloody conflict which seemed to be unavoidable, if the Peruvians obtained their independence." The frigate United States had arrived at Callao, to the relief of the Franklin 74, which sailed for the United States on the 10th of May." UNITED STATES.-It has been remarked that those are the happiest periods of time in any country, in which the historian and annalist find the least to record. We are reminded of the remark by the present state of our own country. We can tell of no marches or manœuvres of armies; no desperate battles fought; no exploits of generals or admirals; no civil commotions; no perishing poor; no oppressive taxes; no tyrannical rulers; no conflicts for freedom; no treason or plots to destroy; no tornadoes, inundations, volcanoes, or destructive earthquakes; no famine or scarcity; no sweeping pestilence or wide-spread conflagration; no one thing, in the narration or description of which, the blood-stirring paragraphs of the chronicler, and the most interesting pages of the historian are usually furnished out. In noiseless prosperity the inhabitants of our favoured land are, at this hour, we do believe, enjoying more of the comforts and blessings of social life, than any other people on earth. God has given "us rain from Heaven and fruitful seasons, filling our hearts with food and gladness." The season hitherto has been marked by a pleasing succession of showers and sunshine. The crops of wheat, rye, oats, and hay, have been most abundant, and safely gathered in. The prospect of an exuberant crop of the other fruits of the earth was never more promising No epidemick sickness has as yet visited us. Plenty and peace reign throughout our whole land. Party animosity seems nearly extinct. The politicians are talking and writing, and the people at large are soberly thinking, about the most suitable man to be President of the United States, when the present incumbent shall retire. Hitherto there has been but little acrimonious collision of opinion, and that little has hurt the cause which it sought to promote. Schools and colleges and theological seminaries increase, and in some parts abound. Civil and religious freedom are fully possessed. The rights of conscience are in no respect infringed or controlled. No religion can be said to be tolerated, because every denomination has equal claims and equal protection. Knowledge and piety are progressive. Bible societies, missionary societies, tract societies, education societies, Sabbath schools, Bible classes, Bethel flags, benevolent associations of every description, newspapers and miscellanies, political, literary, and religious, are patronized and increasing throughout the United States. We sit "every one under his own vine and under his own fig tree," while there is none to molest or make us afraid. In some parts of our land, there are happy revivals of religion, in which souls are flocking to the Saviour "a5 clouds and as doves to their windows." Father of mercies! make this distinguished people more thankful for all thy goodness to them. Pour out upon us more copiously of thy Holy Spirit; that we may love and praise thee with a warmer and purer zeal, and be preparing to share, in a better world, in those sublime employments and plea sures with which nothing in this transitory state can bear a comparison. THE CHRISTIAN ADVOCATE. SEPTEMBER, 1824. Heligious Communications. LECTURES ON THE SHORTER CATE- himself-and will be so, to all eter CHISM OF THE WESTMINSTER AS- LECTURE IX. (Concluded from page 342.) We now proceed III. To give explanations, offer cautions, and answer objections, relative to the important and interesting subject of the Trinity of persons in the unity of the Godhead. It is not my intention, however, to take up the several items here specified, in a separate and formal manner; but only to make a very few general remarks, that may be applied to the whole. You will carefully observe then, that while we strenuously contend for the truth, as an essential of religion, that there are three persons in the undivided Godhead, we attempt, and ought to attempt, no explanation whatever, of the manner in which this Trinity in unity subsists, in the divine essence. We believe this to be a mystery, the depth of which the angels in heaven cannot fathom. Of this indeed, as well as of all other things that relate to God, there can be no doubt that not only the angels, but the glorified spirits of the saints, know more-far morein the heavenly world, than they had ever known in this. But "who by searching can find out God? Who can find out the Almighty unto perfection?" No creature can ever do it. God is perfectly known only to VOL. II. Ch. Adv. nity. It will be the happiness of creatures, to be continually learning more of God; and yet, that there shall forever be still more to learn. Never, my dear youth, never attempt, even in your own minds, to explain or comprehend, the modus or the manner, in which the unity and personality of the Deity are constituted. Get clear and consistent ideas of the facts, and of the use to be made of these facts; and make a constant, yea a daily use of them, in prayer and in communion with God; but go no further. Avoid making comparisonsas has sometimes most improperly been done-with a view to explain how three may be one, and one three, in the divine essence. I hold it, indeed, not to be improper, and shall presently give an example of it, to show that in things far more likely to be within our comprehension than the doctrine of the Trinity, we are perfectly at a loss; and therefore that it is not wonderful that we should be so, in regard to this doctrine. But it will be far from my purpose to intimate, for I hold that it ought never to be intimated, that the mode or manner of the divine subsistence, has any resemblance to that of creatures. We have no warrant to affirm, or to think this; and it is always dangerous to form comparisons or illustrations that imply it. In all such cases, men certainly speak of what they do not, and cannot comprehend. Yet it is so far 3 C from being any objection to the credibility of this doctrine, that it is unsearchable by us, that this very circumstance is a presumption in its favour. Dr. George Campbell, than whom, on such subjects, I know of no higher uninspired authority, has well remarked-"Unsearchableness to human faculties, is a sort of signature, impressed on the works of the Most High, and which when found in any thing attested as from Him, ought to be held, at least, a presumption in favour of the testimony." Yes, whenever we speak of God, we always speak of what is unsearchable to mortals. The doctrine of the Trinity is not a whit more incomprehensible, than the doctrine of the eternal existence of God. An uncaused cause of all other causes, is what completely baffles all human examination and human comprehension: And it has actually led some to atheism;-not aware, as it would seem, that atheism is absolutely contrary to all reason and common sense; whereas the difficulty they pretended to avoid, was not contrary to reason, but only above and beyond it. It does seem to me, that those who deny the doctrine of the Trinity, while they believe in revelation, act in a manner very similar. To get rid of what they think a difficulty, they are obliged to treat the revealed will of God, in a manner that, to my apprehension, is absolutely inconsistent with the supposition that it is a divine revelation. While they hold to the Bible, and reject the Trinity, they seem to have the hardest creed of all believers. I know, indeed, that they have sometimes affirmed, that we hold, on this subject, what is not only above reason, but directly contradictory to it: And if we would allow them to make a statement for us, it might really be so. They affirm, that it is absolutely contradictory to reason, that one should be three, and that three should be one; and that this is the doctrine which Trinitarians hold. But this is, in reality, no thing better than a wretched quibble, a play upon words, that may deceive the unthinking, but which cannot, for a moment, be maintained against a fair statement; and I think that, of late, the ablest Anti-trinitarian writers have ceased to use it. "We do not say that there are three Gods and yet one God; three persons and yet one person; or that the Divine Being is three in the same sense and respect that he is one; but only that there is a distinction, consistent with a perfect unity of nature." In this there is nothing contradictory to reason, or inconsistent with it. I believe that every individual who now hears me, is a being composed of three principles-a body, which, by itself, is lifeless matter; a soul, or system of animal spirits, which animates this matter, and which we have in common with the brutes; and an immaterial and immortal spirit, which is, I know not how, connected with the other two principles; and that all together constitute one rational and accountable creature. This is a very old opinion; and Doddridge supposes it is referred to by St. Paul, when he prays that "the body, soul, and spirit" of his Christian brethren, may be preserved and sanctified. Now, is there any thing irrational, or selfcontradictory, in my holding the individuality of every human being, and yet holding that there are three distinct principles, in every such be ing? Surely not. Neither can I at all explain, or comprehend, how these three distinct principles are connected together, so as to make one individual. I only know the fact. And is it-I ask most solemnly-is it wonderful that we cannot explain or comprehend the manner of our Maker's existence, when we cannot explain or understand the manner of our own existence!-I again re mind you distinctly, that this illus tration is intended only to show, that it is not unreasonable for us to believe, what we cannot explain and • Witherspoon. comprehend in the manner of the divine existence; and by no means to intimate that the three principles of our nature, have the least imaginable resemblance to the three distinctions in the divine nature. God forbid! His nature is in all respects, infinitely different and superior to that of any creature. When we contemplate it, especially with reference to this subject, it is peculiarly incumbent on us to lay the rein on our fancy and imagination; to keep close to the truth as revealed in holy scripture; to be humble, admire, and adore. I have long thought that, making some allowance for his known peculiarity of manner, there is much that is worthy of regard in the following quotation from Dr. Jeremy Taylor, with which I shall conclude this part of our subject. "He (says Dr. Taylor)-He that goes about to speak of the mystery of the Trinity, and does it by words and names of man's invention, talking of essences and existences, hypostases and personalities, priorities in coequalities, &c. and unity in pluralities; may amuse himself and build a tabernacle in his head, and talk something he knows not what: but the good man, that feels the power of the Father, and to whom the Son is become wisdom, sanctification and redemption, in whose heart the love of the Spirit of God is shed abroad, this man, though he understands nothing of what is unintelligible, yet he alone truly understands the Christian doctrine of the Trinity." IV. It remains to make a few inferences of a practical kind, from what has been said on this subject. And 1. If a right view has, in any tolerable degree, been given of the doctrine of the Trinity;-if it runs through the entire volume of inspiration, and gives character and consistency to the whole; then certainly we must regard it, represent it, and hold it fast, as an essential-in the strictest sense an essential articleof the Christian faith. In every system there must be essential principles, which give character to that system, as a system. Deny those principles, and you deny the system. A name may remain, but the reality is gone. Now, if there be any such thing as essential principles in the Christian system, we do believe that this doctrine of the Trinity must be regarded as such. All the grand and distinguishing doctrines of the Christian system, stand or fall with this doctrine. They must do so, for the most of them rest entirely upon it. Accordingly, those who deny it, deny the original and radical corruption of human nature; the atonement and righteousness of Christ, as the only ground of our justification before God; the necessity of a supernatural renovation by the Spirit of God; our need of his special aid in all religious duties, and of his sanctifying influences in our preparation for heaven. Now, remove these truths from the revealed system, and we verily believe that you remove its very essence-you take away its essential character. We certainly ought to have no pleasure, and God forbid that we should have any-yea, that we should feel any thing but sincere regret and sorrow-in refusing to embrace as Christians, any who denominate themselves such. But in this matter we cannot sacrifice truth-essential truth-to courtesy, or to a false notion of liberality or charity. No truly-the solemn alternative is, we must either give up all our own hopes, or we must give up as Christians, in any thing but name, those who understandingly and really deny this doctrine. A variety in the method of explaining it, and in the circumstantials of it, ought not to exclude any one from our charity. But such a denial as carries with it a rejection of those great doctrines and principles that I have just remarked are grounded on it, this is fundamental-This subverts the very foundation of the Christian system. But, my young friends, do not hold this doctrine, nor any other, as a fa vourite topick of controversy. It has been well observed, that "disputes about religion, and the practice of it, seldom go together." Cleave to the doctrine of the Trinity for your selves-cleave to it as the anchor of your souls; but indulge no acrimony, no hostile temper, toward those who deny it. Beware of their delusions, compassionate their fatal errors, reason with them temperately; but never forget that they are your fellow men and fellow sinners, and pray much that God may enlighten them, and bring them to the knowledge of the truth as it is in Jesus, that they may be saved. 2. Finally-Inquire most seriously, whether you have-or have not made that practical use and application of this great and essential doctrine of the Trinity, which renders the belief of it so important. In vain do you hold the truth, if you hold it in unrighteousness. Have you, then, devoted yourselves, by your own act, to that Father, Son, and Holy Ghost, to whom you were devoted in baptism? Have you voluntarily, deliberately, and solemnly, chosen this God as your God, and entered into covenant with him, as such? Have you been reconciled to God, through Jesus Christ, by the operation of the Holy Spirit? Think you, that you have been renewed in the temper of your minds, by the power of the Holy Ghost? Have you, in view of your undone state as sinners, rested by faith on the Lord Jesus Christ, as all your salvation and all your desire? Are you living in daily communion with God-drawing near to him, through the mediation of his Son, and by his Spirit's gracious aid? And are you manifesting yourselves to be the disciples of Christ, by walking as he walked, and obeying all his commandments? These are inquiries of the most solemn import. Happy they who can answer them satisfactorily. Unhappy they who cannot answer thus.-Let them be entreated to look without delay to God, through Jesus Christ, for his Spirit's sacred influence, to renew them unto holiness, and to enable them to believe the truth, not in speculation merely, but with all the heart, to the saving of their souls.. Amen. EXTRACTS WARDS' DISCOURSE ON JUSTIFI- Why we must be justified by faith (Continued from page 346.) "Such is our case, and the state of things, that neither faith, nor any other qualification, or act or course of acts, does or can render it suita ble or fit that a person should have an interest in the Saviour, and so a title to his benefits, on account of any excellency therein, or any other way, than only as something in him may unite him to the Saviour. It is not suitable that God should give fallen man an interest in Christ and his merits, as a testimony of his respect to any thing whatsoever as a loveliness in him; and that because it is not meet, till a sinner is actually justified, that any thing in him should be accepted of God, as any excel lency or amiableness of his person; or that God, by any act, should in any manner or degree testify any pleasedness with him, or favour towards him, on the account of any thing inherent in him: and that for two reasons, 1. Because the nature of things will not admit of it. 2 Because an antecedent divine constitution stands in the way of it. "1. The nature of things will not admit of it. And this appears from the infinite guilt that the sinner till justified is under; which arises from the infinite evil or heinousness of sin. But because this is what some deny, I would therefore first establish that point, and show that sin is a thing that is indeed properly of infinite heinousness; and then show the consequence, and show that it being so, and so the sinner under infinite guilt in God's sight, it cannot be suitable, |