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approaching within musket shot, Captain Deale observed they intended to lay him on board, and bore up to give him his broadside; we also bore up, and attack. ed the enemy with all our force. The enemy poured a volley of musketry from the fore-castle, into the Louis, and laid her on board; and attacked us with both

cannon and small arms. In boarding the Louis, the enemy carried away his bowsprit; which brought his bow close to the Louis' quarter, and gave him easy access into her. After a little time, we observed the Louis' guns turned on us; and as her colours were still flying, we could not determine whether it was error or intention, until she repeated it; this being an evidence that the enemy had possession of her, we turned our attention to attempt an escape, which we had hopes of doing by hauling to the wind-expect ing that the enemy could not chase by the wind, wanting a bowsprit. The enemy observing our intention, quickly gave us chase, with both ships. As we increased our sail, the wind being pretty fresh, we found the Criterion so crank, that we found it necessary to cast over the lee guns: we therefore cast over six of our lee guns, and cut away an anchor

from the lee fore chains, which so relieved the ship that we could make sail, and drew sensibly from both ships. The French ship had not chased far, before we observed her fore-top-mast gone overboard, which obliged him to give over the chase; and his prize wore about, and

went to her. We now had time to look around, and see what damage we had sustained: and had to lament the first officer, Mr. Wm. Murdock, having received a wound, of which he died in two days; a young man killed by a cannon ball, and one wounded by a musket ball; our rigging and sails were much cut and

torn.

BENJAMIN WICKES, Sen.

It appears that Captain Wickes was severely censured by those who were losers in this unfortunate affair, as not having acted with fidelity to his engagement with the commander of the captured vessel. But assuming that his account is correct-and no man that ever lived was a more scrupulous observer of truth-it is hard to perceive how any one could, with the least show of justice, blame him for any part of his conduct in this whole transaction. On the contrary, it clearly appears to us, that he would have been greatly to

blame, if he had acted otherwise than he did. He conformed entire

ly to the wishes of Captain Deale, in coming to action. He fought "with all his force," till the Louis was taken by boarding, and her Was guns turned upon himself. there the least probability that, by continuing the action, he could subdue both vessels, and recapture his companion? If not (and none we think will affirm that there was) then it surely was an indispensable duty which he owed to himself, and to the owners of the vessel entrusted to his care, to endeavour to esblamed him, and he have blamed cape. Most justly might they have himself, if he had been capturedas there is every reason to believe he would have been-in a desperate attempt to retake the Louis. We are confident that if his vessel had been the prey of the marauder, and the other had escaped, after fighting "with all her force," as long as Captain Wickes actually did, he would never have uttered a complaint, or indulged a hard thought against Captain Deale. The truth is, the providence of God sent deliverance to the ship commanded by Captain Wickes-enabling him, as the means of obtaining it, to act with great self-possession, to discern and seize the favourable moment for escape, and to avail himself of his eminent skill as a seaman, to effect his purpose.

It was natural for Captain Wickes to take a very deep interest in the success of the Baptist missionaries, in India, after having carried so many of them to their field of labour, witnessed their devoted piety, and received from them so many warm expressions, as we have seen that he did, of their respect and affection for himself. He made several voyages to Calcutta, after he left them there, in the close of the year 1799; and when there, he derived, apparently, the greatest pleasure of his life, from seeing their diligence and success, and

from his intercourse and Christian fellowship with them. He returned from one of these voyages, by the way of Europe, in the summer of 1804; and when in London, he had confided to his care a thousand guineas, to be sent to the missionaries in the following spring, to aid in printing the sacred Scriptures in seven of the languages of India, into which translations of the Bible were then in progress. The money was lodged in the hands of ROBERT RALSTON, Esq. of Philadelphia; and Captain Wickes announced this fact in a publication, with his name affixed, and invited the Christian community of the United States to add to this sacred deposite, destined to enable the missionaries to give to the wretched idolators of India, in their own languages, the record of God's revealed will.

The success of this invitation was eventually great; and it became so, by an incident, in which the writer of this memoir had a concern; and of which the following statement seems to be proper, in order to show how the providence of God effects its purposes, beyond human designs and views. The facts were these. The late pious and liberal Dr. Elias Boudinot was, at that time, a member of the Standing Committee of the General Assembly of the Presbyterian church, of which the writer was the chairman. Dr. Boudinot, having seen or heard of the published invitation of Captain W., had made up his mind to give one hundred dollars to the Baptist missionaries. But in the mean time, when attending the committee of which he was a member, he found that a mission to the Sandusky Indians of our own country, of which the committee had the superintendence, was in the most urgent need of pecuniary aid, and that the funds from which it was expected and sought were exhausted. He stated to the committee the purpose he had formed of giving a hundred

dollars to the missionaries at Calcutta, or Serampore, but expressed a doubt whether he was not, in present circumstances, bound rather to give it for the benefit of the Indians on our own borders; and said he would do so, if it was the judgment of the committee that such a change in the destination of his donation, was right and proper. The committee, it is believed unanimously, advised the change, and it was accordingly made. When Captain Wickes heard of this, as he shortly after did, he was greatly grieved; and meeting the writer in the street, remonstrated with him very earnestly, for having advised, or consented, to the alienation of a sum of money destined to so noble a purpose as the translation of the Scriptures into the languages of India; and with the frankness which always characterized him, intimated very plainly, that he feared sectarian feelings had had an undue influence in this affair. The writer vindicated the award of the committee; and in answer to the suggestion about sectarian feelings, expressed his present readiness to favour the contributions to the East India enterprise, by any means in his power. "Then you can do it," was the short and earnest reply. "Tell me how, and it shall be done without delay," was the response. "Go and write, and publish with your name, a recommendation of the contributions for the Baptist missionaries," said Captain W. "It shall be so done," replied the writer. And so it was done. An earnest address to the publick was penned, and subscribed by the writer, and at his instance, by eleven other clergymen, of various denominations, in Philadelphia. The result of the whole was, that first and last, the sum of $1357 65 was collected; which, added to the deposite of Captain Wickes, made the amount of $6024 25. Thus the fervent zeal and inflexible perseverance of this

excellent man, were made instrumental, under the wise ordering of the providence of God, of appropriating a hundred dollars to the benefit of American Indians, and

to those of Asia a far larger sum than they would otherwise have received. (To be continued.)

Keview.

LUTHER'S COMMENTARY ON THE EPISTLE TO THE GALATIANS.

(Continued from page 203.)

We have been at a great loss in selecting passages for our review from the commentary before us; not because we could not find what was excellent, but because there was so much of this character, and so much that we wished to lay before our readers, that, being obliged to quote sparingly, we found it hard to determine what we should take, and what we should leave. We also wished that the few and short extracts, of which alone our space would admit, should exhibit the perfect contrast which exists between the theology of the reformation, and that of the New Haven school. The two systems certainly are, in several essential points, as opposite to each other as the poles-They directly contradict each other, in doctrine, argument, and almost in words. In proof of this, let the reader turn to the extended extract we have heretofore given from the Christian Spectator, and compare it, especially the first paragraph, with the following excerptions, from this commentary of Luther. But let us, first of all, see how he disposes, not only of the pope, and the schoolmen-the latter the philosophers and metaphysicians of the day-but of all who teach any doctrine which is not plainly revealed in holy Scripture.

"The first two chapters [of this epis tle to the Galatians] in a manner contain nothing else but defences of his [the apostle's] doctrine, and confutations of errors; so that until he cometh to the

end of the second chapter, he toucheth not the chief matter which he handleth in this epistle, namely, the article of justification. Notwithstanding, this sentence of Paul's ought to admonish us, that so many as think the pope to be judge of the Scripture are accursed. Which thing the Popish schoolmen have wickedly taught, standing upon this ground-The church hath allowed four gospels only; therefore there are but four; for if it had allowed more, there had been more.' Now, seeing the church might receive and allow such and so many gospels as it would, therefore the church is above the gospel; a goodly argument indeed. I approve the Scripture, therefore, I am above the Scripture. John Baptist acknowledgeth and confesseth Christ, and pointeth to him with his finger, therefore he is above Christ. The church approveth the Christian faith and doctrine,

therefore the church is above them. For and blasphemous doctrine; thou hast here the overthrowing of this their wicked a plain text like a thunder-bolt, wherein Paul subjecteth both himself and an angel from heaven, and doctors upon earth, and all other teachers and masters whatsoever, under the authority of the Scripture. For they ought not to be masters, judges, or arbiters, but only witnesses, disciples, and confessors of the church, whether it be the Pope, Luther, Augustine, Paul, or an angel from heaven. Neither ought any doctrine to be taught or heard in the church, besides the pure word of God, that is, the holy Scripture. Otherwise accursed be both the teachers and hearers, together with their doctrine."

Luther's abhorrence was unmeasured, of every exhibition of the sacrifice of Christ in which he was not represented as the proper substitute of sinners, bearing by imputation all their sins, making a complete satisfaction for them to the law and justice of God, and fur

• Gal. i. 9.

nishing thereby the only foundation of a sinner's hope. Thus, in commenting on the words "If righteousness come by the law, then Christ is dead in vain," and speaking of those who seek justification by the deeds of the law, as he affirmed the papists did, he breaks out in this strong language

"Is this horrible blasphemy to be suffered or dissembled, that the Divine Ma

jesty, not sparing his own dear Son, but delivering him to death for us all, should not do all these things seriously and in good earnest, but as it were in sport? Before I would admit this blasphemy, would not only that the holiness of all the papists and merit mongers, but also of all the saints and holy angels should be thrown into the bottom of hell, and condemned with the devil: mine eyes shall behold nothing else but this inestiesti mable price, my Lord and Savicur Christ; he ought to be such a treasure unto me that all other things should be but dung in comparison of him; he ought to be such a light unto me, that when I have apprehended him by faith, I should not know whether there be any law, any sin, any righteousness or unrighteousness in the world. For what are all things which are in heaven and earth in comparison of the Son of God, Christ Jesus my Lord and Saviour, who loved me, and gave himself for me."

sight shall no man living be justified, Psal.

cxliii. 2. And Paul saith, For what I

would, that do I not; but what I hate, that together with Paul, doth necessarily drive us to Christ, through whom we are made doers of the law, and are not accounted guilty of any transgression. How so? First, By forgiveness of sins and imputa

do I, Rom. vii. 15. Wherefore Moses,

tion of righteousness because of our faith in Christ. Secondly, by the gift of God and the Holy Ghost, which bringeth forth a new life and new motions in us, so that we may also do the law effectually, Now, that which is not done, is pardoned

for Christ's sake; and moreover, what sin soever is left in us, is not imputed. So the self-same thing that he doth, when Moses agreeth with Paul, and meaneth he saith, Cursed is every one that abideth not, &c."

Luther thought there was a difference between philosophy and theology.

"The schoolmen and all such as under

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stand not the article of justification, do no other righteousness than the civil righteousness and the righteousness of the law, which after a sort the Gentiles also do know. Therefore they borrow certain words out of the law and moral philosophy, as to do, to work, and such like, and they apply the same unto spiritual matters, wherein they deal most perversely and wickedly. We must put a difference between philosophy and divi. nity. But the schoolmen themselves, grant We shall now make a number of and teach, that in the order of nature, extracts, from which the sentiments being goeth before working for naturalof the Reformer on several imporn philosophy, they grant, that a work ly the tree is before the fruit. Again, tant points, will appear. The parts morally wrought, is not good, except of the sacred text from which the there be first a right judgment of reason, quoted passages are derived, as and a good will or a good intent. So commentaries or inferences, we then they will have a right judgment of shall not always insert, but in reason, and a good intent to go before the work, that is, they make the person general merely note. How the law morally righteous before the work. But of God is fulfilled for the believer, contrariwise in divinity, and in spiritual by his surety Saviour, and both jus- matters, where they ought, most of all so tification and sanctification ensured to do, such senseless asses they are, that they pervert and turn all quite contrary, by the perfect work of Christ, is placing the work before right judgment summarily taught in the following of reason and intent."

sentences:

"Wherefore the sentence of Moses, [chap. iii. 16,] Cursed is every one that abideth not in all the things that are written in this book, is not contrary to Paul, who pronounceth all them to be accursed, who are of the works of the law. For Moses requireth such a doer, as may do the law perfectly. But where shall we find him? No where. For David saith, Enter not into judgment with thy servant: For in thy

In the following quotations Luther and the New Haven doctors are directly at issue:"Verse 13, chap. iii.

Christ hath redeemed us from the curse of the law, being made a curse for us: For it is written, Cursed is every one that hangeth on a

tree:

"Here again, Jerom and the popish sophisters who follow him, are much trou

bled, and miserably rack this most comfortable place, seeking, as they would seem, with a godly zeal to turn away this reproach from Christ, that he should be called a curse or execration. They shift off this sentence after this manner; that Paul spake not here in good earnest; and therefore they most wickedly affirm, that the Scripture in Paul agreeth not with itself. And this they prove after this manner? The sentence (say they) of Moses, which Paul here allegeth, speaketh not of Christ. Moreover, this general clause, whosoever, which Paul allegeth, is not added in Moses. Again, Paul omitteth these words, of God, which are in Moses. To conclude, it is evident enough that Moses speaketh of a thief or a malefactor, who by his evil deeds had deserved the gallows, as the Scripture plainly witnesseth in the xxi. chapter of Deuteronomy; therefore they ask this question, how this sentence may be applied to Christ, that he is accursed of God and hanged upon a tree, seeing that he is no malefactor or thief, but righteous and holy? This may peradventure move the simple and ignorant, thinking that the sophisters do speak it, not only wittily, but also very godly, and thereby do defend the honour and glory of Christ, and give warning to all Christians to beware that they think not so wickedly of Christ, that he should be made a curse, &c. Let us see therefore what the meaning and purpose of Paul is.

"But here again we must make a distinction, as the words of Paul do plainly show: For he saith not that Christ was made a curse for himself, but for us. Therefore all the weight of the matter standeth in these words, for us. For Christ is innocent as concerning his own person, and therefore he ought not to have been hanged on a tree; but because, according to the law of Moses, every thief and malefactor ought to be hanged, therefore Christ also, according to the law, ought to be hanged, for he sustained the person of a sinner and of a thief, not of one, but of all sinners and thieves. For we are sinners and thieves, and therefore guilty of death and everlasting damnation. But Christ took all our sins upon him, and for them died upon the cross; therefore it behoved that he should become a transgressor, (as Isaiah the prophet saith, chap. liii.) to

be reckoned and accounted among transgressors.

"The popish sophisters do spoil us of

this knowledge of Christ and most heavenly comfort, (namely, that Christ was made a curse, that he might deliver us from the curse of the law) when they

separate him from sins and sinners, and only set him out unto us as an example to be followed. By this means they make Christ, not only unprofitable unto us, but also a judge and a tyrant, who is angry with our sins, and condemneth sinners. But we must as well wrap Christ, and know him to be wrapped in our sins, in our malediction, in our death, and in all our evils, as he is wrapped in our flesh and in our blood.

"But some man will say, it is very absurd and slanderous, to call the Son of God a cursed sinner. I answer if thou wilt deny him to be a sinner and to be accursed, deny also that he was crucified and died. For it is no less absurd to say, that the Son of God (as our faith confesseth and believeth) was crucified and suffered the pains of sin and death, than to say, that he is a sinner and accursed. But if it be not absurd to confess and believe that Christ was crucified between two thieves, then is it not absurd to say, also that he was accursed and of all sinners the greatest. These words of Paul are not spoken in vain, Christ was made a curse for us. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him, 2 Cor. v. 21.

After the same manner, John the Baptist calleth him The Lamb of God, which taketh away the sin of the world, John i. 29. He verily is innocent, because he is the unspotted and undefiled Lamb of God; but because he beareth the sins of the world, his innocency is burdened with the sins and guilt of the whole world. Whatsoever sins, I, thou, and we all have done, or shall do hereafter, they are Christ's own sins, as verily as if he himself had done them. To be brief, our sins must needs become Christ's own sins, or else we shall perish for ever. This true knowledge of Christ, which Paul and the prophets have most plainly delivered unto us, the wicked sophisters have darkened and defaced."

We do think there are other sophisters beside the popish, who have "darkened and defaced" the all-important doctrine of justification, through the righteousness of Christ. A part of this modern sophistry consists in retaining the two old orthodox words, atonement and justification, while the meaning of these terms, in their native and proper import, and as held by all sound theologians from the time. of the protestant reformation to the present hour, is absolutely and

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