T. & J. SWORDS. The notes between brackets are added to the American Edi

tion.

Genesis i. 31. And God saw every thing that he had made, and, behold, it was very good.

- very good.] Exactly fitted to the ends and uses, for which he designed it; and contributing, as much as it could, to the manifestation of his glory. Bp. Beveridge.

The least or worst of creatures in their original is not any way derogatory to the Creator. Whatsoever is evil, is not so by the Creator's action, but by the creature's defection. Bp.

Pearson.

The Mosaical account of the Creation of the World is distinguished for its simplicity and perspicuity, above all the accounts of the Romans, Greeks, Phoenicians, Egyptians, and Chinese; which still, however, tend to confirm and verify it in the leadIng circumstances. Dr. Hales.

The narrative contained in this chapter redounds greatly to the honour and glory of God: for the work of creation is an illustrious display of the Divine Wisdom, Power, and Goodness. When the holy Psalmist had enumerated the great mercies of God to his creatures in various instances, Ps. civ. he exclaimed, ver. 24, "O Lord, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches." Every thing indeed is wisely contrived and adapted to the ends for which it was designed. 2dly, The works of Creation demonstrate the all-sufficient power of God, who made heaven and earth by his word, and "all the hosts of them by the breath of his mouth :" nay, who can produce a world with no more labour than by barely willing it to be. Lastly, the Divine Goodness is highly magnified in the works of Creation. There was a time when there was nothing but God: but there was no time when he was not infinitely happy; therefore he was infinitely happy in himself, and wanted not his creatures to add any thing to him. But his good pleasure and free grace disposed him to create them, and impart a share of his own happi

ness to them. Some of them he hath placed in heaven; and "the earth hath he given to the children of men:" which would have been a secondary heaven to us, had we not brought death into it by sin. Nevertheless this death shall prove the beginning of

eternal life to all those who serve God in the faith of his Son Jesus Christ, who hath " opened the kingdom of heaven to all believers." Reading.

[Since God made us, as well as all things else, we are bound by the laws, and the end of our creation, to be as subservient to him as we can, in promoting his honour and glory in the world, by doing the business, and observing the commandments which he, for that purpose, hath set us; by vindicating his supreme authority over the world, against all that oppose it; by resigning up ourselves wholly to him, and submitting to all that he shall see good to lay upon us; by persuading all we can to enter into his service, and to join with us in admiring the wonderful works that he hath done, in extolling those infinite perfections which he manifested in them, in worshipping his Divine Majesty with reverence and godly fear; and in giving him the glory that is due unto his name, for his making us and all the world, and for his making us for himself to glorify him for all the great things that he hath done, even for all things that are. For of him, and through him, and to him, are all things. To him be glory for ever. Bp. Beveridge.]

[O God, how comes it to pass, that so many men do not discover thee in this great display, thou hast given them, of all nature? It is not because thou art far from any of us. But these senses, and the passions they raise, take up all the attention of our minds. Thy light, O Lord, shineth in darkness, but our darkness comprehendeth it not. All nature speaks of thee, and resounds with thy holy name; but she speaks to deaf men that stop their ears, and will not hear. Yea, thou art near, and within them: thy impress and image is stamped upon their natures, and their very souls; but

they are fugitives, and wandering, as it were, out of themselves; they seek thee (where thou never canst be found) amongst their own works, not thine; in the vicious pleasures, or vain amusements, of this wicked world. Arise, O Lord, arise, thou Shepherd of Israel, reclaim thy straying sheep, and bring us back to thee, by bringing us home to ourselves. Arise, thou Sun of Righteousness, with healing in thy wings: Teach us by the Light of thy Holy Spirit so to know ourselves, that we may know thee; that in thy light we may see light; correct, repair, renew, the divine similitude in our hearts. So shall we be hold thy presence in righteousness, when we awake up, after thy likeness, and we shall be satisfied with it. Wogan.]

Genesis iii. 9. And the Lord God called unto Adam, and said unto him,

Where art thou?

9.-the Lord God called unto Adam.] Emphatically called Jehovah Elohim, God the Lord. By which, in the language of Philo, according to the opinion of all the ancient Fathers, is to be understood God the Father, speaking by Christ, the Logos, the Word, or Son of God: the Messenger and Re presentative of the Father," the brightness of his glory, and the express image of his person;" who appeared in, and spake from, the Shechinah, or cloud of glory; the same cloud of light, with its heavenly host of angels, from whence he communed with Adam, with Noah, with Abraham, and the Patriarch; and communicated his will to, and conducted, the Israelitish nation. For of God the Father it is expressly said, "No man hath seen him at any time." John i. 18. vi. 46. "Neither heard his voice at any time, nor seen his shape." John v. 37. Pyle.

mediately, (to show that he needed not to be informed)" the voice of thy brother's blood crieth unto me from the ground." Bp. Patrick.

་

[A question not of ignorance, but a summons to judgment. "Where art thou? Where dost thou think thyself to be? Concealed from the allseeing eye of God?-That cannot be :No thicket can screen thee from my sight.-Where art thou?-How forlorn and deplorable is the condition thou art now in! How lost to thyself and me! Where is thy innocence ? Where that happiness I invested thee with before thy fall? Where that happiness the false tempter promised? Where the expected advantages of thy transgression ?" This is the call, these the general interrogatories which by his delegate conscience, or by the ministry of his Church, the fender, in order to awaken him into Judge still puts to every wilful of a sense of his sin and misery; and to lead him to repentance, and confession of his fault. Wogan.]

From a late English Paper.

The Bishop of Salisbury, arrived at his palace in the close on Monday evening last. His Lordship the preceding day, cadets, in the Royal Military College, at confirmed 120 of the young gentlemen Sandhurst, which is in his diocess. After the ceremony his Lordship addressed them in an appropriate discourse.

BOOK OF COMMON PRAYER. CLERGYMEN of the Protestant Episcopal Church, the Managers of Bible and Common Prayer Book Societies, and all other persons who associate for the purpose of distributing, gratuitously, the fully informed, that large quantities of this manual are now on hand, and will always be kept for their accommodation, at the BIBLE AND COMMON PRAYER BOOK DEPO SITORY, No. 160 Pearl-street, New-York.

BOOK of COMMON PRAYER, are respect

The book is printed uniformly with those heretofore issued from the same place, and will be afforded to Societies, Associations, Clergymen, and other benevolent distribution, at THIRTY CENTS EACH. individuals who purchase for gratuitous

The public can be supplied with Prayer Books at thirty-seven and a half cents per copy; and booksellers and others purchasing quantities, will be furnished, either bound or in sheets, at a remarkably reduced price.

T. & J. SWORDS.

No. 7.]

THE LIFE OF IRENEUS.

(Abridged from Cox's Lives of the Fathers.)

TRENEUS, the celebrated Bishop of Lyons, was a Greek by birth, and probably a native of Smyrna. Nothing is now known with certainty respecting his family, or the time of his birth: it is probable that his parents were in easy circumstances, as he received a liberal education, whereby he was qualified to write an important work against heretics, which has rendered him deservedly illustrious amongst the primitive fathers. It was the privilege of Irenæus, in early life, to be instructed in the essential doc trines of Christianity by two venerable saints, Papias, Bishop of Hierapolis, and Polycarp, Bishop of Smyrra; both of whom had been disciples of the apostle John.

It is highly probable that Irenæus continued but a short time with Papias, and that he chiefly resided with Polycarp at his native city. Kindnesses received in youth, especially if they be of a religious nature, make an indelible impression on a well-disposed mind. Irenæus always retained a grateful recollection of this venerable instructor; and treasured in his memory, even to his dying day, the most minute circumstances of his conversation with him.'

In his epistle to Florinus he remarks, "The instructions of our childhood grow with our growth, and adhere to us most closely. I can describe the very spot in which the blessed Polycarp sat and discoursed; -his coming in and going out ;-the manner of his life, and the figure of his body; his discourses to the peo

* Tillemont places his birth about the year 120; and Du Pin, a little before the year 140.

VOL. II.

[VOL. II.

ple; the accounts he gave us of his conversations with John and others who had seen the Lord; and how he rehearsed their sayings, and what things he had heard from them respecting our Lord, his miracles, and doctrines. These things, through the mercy of God bestowed upon me, I heard with attention, and copied them out, not on paper but on my heart; and ever since, through the grace of God, I have retained a distinct recollection of them."

It is not improbable that Irenæus attended his venerable preceptor, upon his journey to Rome, about the year 158, where he travelled, as was mentioned in a former narrative, to consult with Anicetus respecting the Paschal controversy. From hence he is reported, at Polycarp's desire, to have sailed to France, then called Gaul, to officiate as presbyter under Pothinus, the laborious and successful Bishop of the Church at Lyons.

The Gospel is supposed to have been first introduced into this city by some Christian merchants from Asia, who traded thither; and afterwards on their requesting Polycarp to recom mend to them a suitable pastor, Pothinus was appointed to occupy that important station. When will moderns, with all their enlightened views and improvements, learn to make navigation and commerce subservient to the propagation of Christianity? Thrice blessed, indeed, is that merchant, who, in his intercourse with Heathen nations, forgets not, amidst the various articles he offers to their notice, to recommend the pearl of great price, THE GLORIOUS GOSPEL OF THE BLESSED GOD!

For several years Irenæus laboured in this populous city under the direc13

tion of Pothinus; and no where did the power of genuine piety more evidently appear than among their people. Great numbers of persons were, through their means, converted to the Christian religion, whose holy and consistent lives, and the patience with which they afterwards endured the most severe afflictions for Christ's sake, rather than renounce their religion, demonstrated the reality and depth of their piety.

At length, in the year 177, this Church, which had hitherto experienced a freedom from outward trials, was harassed with the united fury of an enraged people, a Pagan priest hood, and a cold blooded philosophical emperor. The persecution appears to have originated in a popular tumult between the Christian and Heathen worshippers, during the continuance of which numbers of the former were cast into prison, and their slaves, by threats, promises, and torture, were prevailed on to accuse them of crimes which had no existence, and of opinions which they never held. Amongst the various enormities which were laid to their charge, they were especially accused of eating human flesh, and committing the grossest incest and impurity. By these means the populace were for a time incensed to madness against them. Even those who had formerly been attached to them by kindred, affinity, or friendship, were transported beyond all bounds with indignation. In the mean time, the magistrates gave credit, or rather pretended to give credit, to the testimony of servants against their masters; and, in defiance of the dictates of common justice, put the Christians to the rack; endeavouring, by torments of various kinds, to extort from them a confession of the crimes they were charged with. In vain was it that these unfortunate people persisted, with the utmost constancy, to the last, to assert their innocence. Their punishment had been pre-determined; and they were pronounced guilty, and consigned over to various kinds of death.

At length the fury of the populace and magistrates was for a short time

restrained by some of the confessors pleading the privilege of Roman citizenship. The governor, in consequence, wrote to the emperor, and waited for his instructions. The interval which this circumstance occasioned, though of short continuance, was attended with the most important and spiritual advantage to the persecuted church. To adopt their own language; "The unbounded compassion of Christ appeared in the patience of many. Dead * members were restored to life by means of the living; the martyrs became singularly serviceable to the lapsed; and thus the Church rejoiced to receive her sons. returning to her bosom. By these means most of those who had denied Christ were recovered, dared to profess their Saviour, and again experienced the Divine life in their souls. They approached the tribunal; and (their God, who willeth not the death of a sinner, being again precious to their souls,) desired a fresh opportunity of being interrogated by the governor."

The anxiously expected answer from the emperor at length arrived; and the fury of their enemies was again freed from restraint. Aurelius gave command that "the confessors of Christ should be put to death; and that the apostates from their Divine Master should be liberated." It was, during the general assembly, held annually at Lyons, and frequented from all parts, that the Christian prisoners were again exposed to the populace.. Having been once more examined by the governor, those who were Roman citizens were beheaded, and the rest were exposed to wild beasts. Now also it was that our Redeemer was magnified in those who had apostatized. "Being questioned separately from the rest, as persons soon to be set at liberty, they made a confession, to the surprise of the Heathens, and were added to the list of martyrs. A small number, indeed, remained in apostacy; but they were persons who possessed not the least spark of Divine faith, had no acquaintance with the

Dead in their spíritual affections.

riches of Christ in their souls, nor any fear of God before their eyes. By their life they had brought a reproach on Christianity, and had evidenced themselves to be the children of per dition; but all the rest were added to the Church."*

And now the fires of the adversaries broke out, and raged with inconceivable fury, whilst a noble army of martyrs, of both sexes, and all ages and ranks in life, bore a glorious testimony to the grace of God, who enabled them to triumph over all the cruel and malicious purposes of their persecutors. Amongst the various martyrs, who suffered at Lyons during this persecution, were Pothinus, the Bishop; Sanctus, a deacon; Maturus, a late convert; Ponticus, a youth of fifteen; and Blandina, a female slave. The venerable Bishop Pothinus, although upwards of ninety years of age, and very infirm and asthmatic, after having suffered a variety of ill treatment, was spurned, kicked, and pelted, by the people; each thinking himself deficient in zeal, until he had personally insulted this aged saint He was then thrown into prison, almost breathless; and, after two days, expired.

At the commencement of the persecution, some of the martyrs, who were then in prison, more anxious to maintain the purity of the Christian faith than to provide for their own safety, wrote an epistle to Eleutherus, Bishop of Rome, warning him of some of the popular errors of the day, and bearing the most honourable testimony to Irenæus, who was deputed to carry their epistle, as a presbyter of eminent zeal and piety. Immediately on his return to Lyons, Irenæus was unanimously appointed Bishop of the place, in the room of his venerable friend Pothinus, who had already been crowned with martyrdom.

Never, perhaps, did a minister en

charge under more distressing circumstances. Dreadful persecutions assailed the Church without, and subtle heresies soon after began

Epistle of the Churches of Vienne and Lyons.

to harass it within; whilst his office eminently exposed him to the attacks of every enemy. Paul's emphatical language will accurately describe the labours and sufferings which a Bishop in that day must necessarily expect; -in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft." Surely, under such circumstances, no one would enter upon the sacred office, unless it, were his "earnest expectation and hope, that Christ should be magnified in his body, whether it were by life or death."

How long the torrent of persecution raged through the streets of Lyons, is uncertain. Let us hope that it was but of short continuance : probably it spent itself by its own violence. In the mean time a protector of the oppressed Christians was growing up in the very family of the persecutor. Commodus, the son and successor of Aurelius, though a most worthless and profane prince, was, in one respect, more just and equitable than his father. During the whole of his reign he granted peace to the Church of Christ throughout the world.

Irenæus appears to have been admirably calculated for the important situation in which he was placed. The diligence wherewith he applied himself to the duties of his ministry was not more exemplary than the assiduity with which he employed his pen in defending the religion of Christ. He ably refuted the various heresies of the day; the number and malignity of which afford a lamentable proof of the corruption which was already creeping into the Church. In this kind of writing, indeed, he ap pears particularly to have excelled. He traced the different heresies through their endless ramifications, pointed out their evil tendency, and then contrasted them with the sacred religion of inspiration.

Of the various works which Irenæus composed, his treatise against heresies, in five books, is almost the only one of which any traces remain. This work was written in-Greek; but the original has long since been lost;