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fered to lapfe to one truftee only, and he fhould die; no transfer or fale is permitted till the probate of his will is exhibited, or if he died inteftate, till administration is granted at Doctors' Commons. After which the said stock is at the disposal of the executors and adminiftrators of the deceased, exactly as if it had been a part of his private property.

From the above regulations and conditions it may be obferved, that those who are chofen to be trustees of stock for any concern, public or private, fhould be perfons of refpectability and integrity; that they fhould be agreed among themselves, and have confidence in each other, in the matters of their joint participation; that on the decease of a trustee, if the full truft is intended to be continued, another perfon fhould be chofen to supply his place, and the stock. be transferred to him jointly with the furvivors. That the lapse of the stock in truft to the name of one trustee (or the purchase of stock in truft in one name only) is to be carefully guarded againft; as, fo far as the Bank is concerned, it is thus abfolutely at the difpofal of such sole furvivor or only trustee; and in cafe of their death is at the difpofal of their executors or adminiftrators. This proceeding places the property or truft in fome danger; fubjects the parties interested in it to much trouble, and incurs a heavy expence to them, if it fhould be required to prove the will of the deceafed out of the diocefe in which he died; or, (in the cafe of the deceafed dying inteftate) of there exifting no other neceffity to take out letters of administration, but on account of the stock standing in his name.

The parties in the truft, and alfo thofe who are interested in the concern, fhould keep an exact account of the names and descriptions of the feveral perfons in the truft, as they are inferted in the books of the Bank. The forms of fuch affidavits, as may be wanted on the death of any of the truft, together with fuch powers of attorney for acceptance, dividend or fale, as may be neceffary, are best obtained from the refpective offices in which the investments are made; and particular care fhould be used in the execution of them, according to the prescribed inftructions.

2d. Refpecting Stock bequeathed by Will to a Perfon or Perfons in Truft, for private or public Ufes.

It has been before observed, that the Bank admit of only four names in one account; and what has been faid refpecting making acceptances, receiving or granting powers to receive dividends; the forms that are to be oblerved on

the

the decease of any of the trust, and supplying the deficiencies thereby occafioned, apply equally to the prefent case of trufts, created by will. It is, however, neceffary to remark, that if a perfon intends to create, by his will, fuch a truft of ftock as fhall be recognized and guarded by the Bank, he muft mention, fpecifically, the fum which he bequeaths, the ftock in which it is invefted, the name or names of the perfons who are to be trustees, and the purpofes for which they are to act. If a perfon in fuch a cafe intend that the truft which he creates fhall always be continued in the fame number of names as he at firft makes it to confift of, he will do well to authorize and direct the furvivors, to fill up the truft immediately on the decease of either or any of the parties. If he fail to do this, it will lapfe into the name of the fole furvivor, after whofe decease, (or in cafe of the decease of a perfon folely appointed a truftee,as mentioned above) the dividends will be at the difpofal of the executors or administrators; but the stock, in the common course of business, will not be permitted to be fold, or transferred to any other names.

MR. EDITOR,

ON CALVINISM.

The following thoughts have been occafioned by fome unpleafant difputes upon this fubject, in a country village where your Magazine is read, and are therefore fubmitted to you for infertion. Both parties have, I hope, tafted that the Lord is gracious, and will both, I truft, ftudy the fubject in the fitteft place-upon their knees.

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Yours, &c.

CANDIDUS.

T has been often remarked that true chriftians being all taught by the fame Spirit, their differences in point of doctrine, muft needs be rather in expreffion than in reality : and I am the more perfuaded of this fact from obferving, that those who appear to differ moft in explaining the doctrines of the gospel in their difcourfes, are perfectly agreed when they addrefs the throne of grace; and this I have noticed particularly in the points which belong to the Calviniftie controverfy. The reafon I fuppofe to be, that at such feafons the heart is more fenfible of its own depravity, and the mind is more difpofed to acquiefe in the will of God, and in VOL. IX.

E

the

the fimple declarations of his word, without indulging abstruse and curious fpeculations.

As to the Calviniftic fyftem, I have been long fatisfied that it is, in its great outlines, the fyftem of the fcriptures; notwithstanding I suspect that some of its advocates, by attempting to be wife above what is written, have been guilty of temerity, and injured the caufe which they certainly meant to ferve.

That God alone is the fource of all good, whether natural or fpiritual, is a propofition to which every true Chrif tian will readily fubfcribe. From him cometh "every good and every perfect gift," and he that knows his own heart will never look for the fountain of goodness there.

It is no lefs clear that all evil, especially moral evil, is chargeable only on the creature; and originates in the abufe of free-will in rational intelligences." Is God unrighteous that taketh vengeance ?" fays the Apoftle; God forbid!"for then how fhould he judge the world?" The thought is held in abhorrence by all good men; and not more fo by Arminians than by Calvinifts. On these two propofitions I conceive depends the whole of the Calvinistic fyftem.

The pious Arminian will readily acknowledge himself wholly indebted to the Lord for converting grace, as well as for all other bleflings; and did He not know beforehand the objects on whom he would bestow his grace? If he did, he knew them from cternity; for he doth not grow wifer from day to day, as we do. Now if we admit the foreknowledge of God, as to the fubjects of grace, does not this imply election? "For whom he did foreknow, them he also did predettinate to be conformed to the image of his Son." And the foreknowledge of an event implies as clearly and as fully the certainty of it, as any decree can be supposed to do. No event can be certainly foreknown and yet remain

uncertain.

Again-If God foreknew on whom he would bestow his grace, did he not alfo foreknow on whom he would not beftow it? And does not this imply all that judicious Calvinifts mean by the doctrine of Reprobation ?— The fuppofition that God made men to make them miferable, or that he dooms innocent creatures to everlasting punishment, are as abhorrent to Calvinifm as they are to hu

man nature.

To fay that God gives the fame grace to all men, is to make the difference originate, not with him, but with our

felves,

felves, contrary to the fundamental principle we set out with. But my fellow Chriftian, lay thine hand upon thine heart and ask thyfelf this fcriptural queftion," Who maketh thee to differ" from thy profane neighbour? Was thine heart fofter, or better, or more intelligent than theirs? "No, in no wife." It is the Pharifee only who will boast, "God be thanked I am not as other men."

Does any reader object, "Suppose I should not be among the elect?"-Suppofe, my dear fellow-finner, nothing of the kind. Let us "give all diligence to make our calling fure," and that, and that only is the way to make fure alfo our election. When we are fick we do not fay, "Suppose I should not be ordained to live, (and "yet there is an appointed time for man upon the earth") but we apply to the phyfician. Let us be as wife then for the foul as for the body. Go to Jefus, who rejecteth none that come, and make no enquiries about election till you through grace believe, and then no queftion can be made about it. CANDIDUS.

CRITICAL REMARKS ON PHIL. ii. 5, 6.
To the Editor of the Evangelical Magazine.
REV. SIR,

OOKING into Bishop Newcome's attempt at "Animproved verfion of the New Teftament," it appears to me, in general, to poffefs confiderable merit, particularly in the neatness and fimplicity of the language; but I am much disappointed to find his Lordship has adopted the Arian translation of Phil. ii. 5, 6. I fhall place the primate's verfion and our own in oppofite columns, and then take the liberty to make a few remarks.

Common Verfion.

Let this mind be in you which was alfo in Chrift Jefus: who, being in the form of God, thought it not rebbery to be equal with God: but made himself of no reputation, &c.

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Bishop Newcome's Verfion.

[For] let this mind be in you which was in Chrift Jefus alfo: who, being in the form of God, did not efleem it a prey to be like God; but made himself of none account, &c,

Upon a comparison of these verfions I obferve,

1. That his Lordship's phrafeology appears very fingular, and diffimilar to any other paffage in the facred writings--

he

he did not eftcem it a prey to be like God---where fhall we find a parallel text to this?

2. That, though it should be admitted the words might bear the rendering adopted by the Bishop, they by no means require it. The verb (dpa) in the New Teftament; ́ means to pluck, tear, raven, as a wild beaft (See Matt. xiii. 19, John x. 12, 28, 29.) and this by Euftathius [on Homer] is thought to be the primitive idea of the word. The kindred adjective [apra] is fometimes rendered ravening, (See Matt. vii. 15.) In this view the noun fhould fignify violence, robbery, rapine; he thought it not robbery, [vio lence, injuftice] to be equal with God!

The like remark applies to the particle [a] which is ufed for equality in the New Teftament (Luke vi. 34.) though it must be confeffed, that to be like and equal to, are terms frequently fynonymous.

3. The common tranflation is well fupported by parallel paffages of Scripture. It is certain that Jefus did not think it robbery to be equal with God, because " he said that God was his father, making himself equal with God." John

v. 18.

In the Old Teftament, though Jehovah fays, "to whom will ye compare me that I fhall be like," yet he calls Meffiah the man that was "his fellow," or companion. Zach. xiii. 7. In the New Teftament he is called the," brightness of his Father's glory and the exprefs image of his perfon.' Heb. i. 3. A perfect resemblance must be equal to the original.

But there are paffages of Scripture ftill more parallel; as, for inftance, (2 Cor. viii. 9.) " He who was rich for your fakes became poor, that ye through his poverty might be made rich;" where being rich anfwers to being in the form of God, and making himfelf poor to (exevwre) emptying himfelf-making himself of no reputation-of no account. A fimilar expreffion occur alfo in the firft epiftle of Clemens. Romanus, and may throw fome degree of light on this paffage. "The fceptre of the Majefty of God," [i.e. the image of his glory] our Lord Jefus Chrift, came not in the fhew of pride, though he was able [xxiep duvaμevos] but with humility (Se&t xvi. Ed. Wake.)

4. As I eftcem one grain of common fenfe before an ounce of critcifim, I confess I am the more averfe to exchange a clear, intelligible verfion for one to which I can

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