ed or forbidden in scripture; but that it is the great preservative from impurity, like D.'s law of incest; and ought therefore to be encouraged in all communities. From the circumstance that the apostle forbids it to clergymen, it was urged that it was doubtless lawful to all other men; exactly as it is now reasoned, that as Moses forbids a man to take a wife to her sister to vex her in her life time, it necessarily follows that he may take the second after the death of the first. No small portion of the talent of Britain was employed to confute this work of the Rev. Mr. Madan. See the 63d vol. of the Monthly Review. We have personally known a Presbyterian elder, and a shrewd one too, who earnestly maintained that polygamy was perfectly agreeable to the law of God, and forbidden only by the laws of the state. It is a little remarkable that our opponents apply inferential reasoning, not only to the words of Christ and the apostle, but to Lev. xviii. 18, and yet deny its applicability to the rest of that chapter. While Moses moreover gives it as a reason why a man should not marry two sisters at once, that the second would vex the first, our modern logicians contend that it will comfort a woman exceedingly, to know that her sister is to take her place after her death; and that this second wife will be the kindest mother in the world to the children of the first. We maintain that all experience, as well as the word of God, is against this theory.

We scarcely know of a commentator on the law of incest, as contained in the chapter so frequently referred to, who does not remark, that one of the salutary effects of prohibiting marriages among those who are nearly related by consanguinity and affinity, is, that the temptation to uncleanness is thereby prevented, among those of the opposite sexes who usually have the most frequent intercourse with each other. The remark is unquestionably just; but when Domesticus seizes on this circumstance, and endeavours to de

rive from it the very principle and whole sanction of the law, it leads him to the most extravagant and shocking absurdities-to deny that there is any natural abhorrence of incest-that but for the consideration which he states, the nearest of all relatives, even by consanguinity, might intermarry:-And on the contrary, to maintain that the law of incest extends, or ought to extend, to all possible cases, in which frequent intercourse between the sexes takes place. On this last principle he is obliged to admit, that it would scarcely be possible to specify all the cases to which the law ought to extend. A wide door, it is clear, would be open, for dispute whether, in many a particular case, the law had been violated or not; whether the parties had been previously so much in each other's company, as to render it lawful, or unlawful, to marry. We lately read of a man who courted a woman assiduously for more than thirty years, and afterwards married her. Now, by the rule of Domesticus, he ought never to have married her; and surely it is but reasonable that Domesticus should tell us how long, upon his principle, a man may court a woman, before it becomes unlawful for him to marry her. Domesticus also extends the influence of the principle he adopts, beyond all the bounds of truth and experience; and even to the superseding, as his answerers have remarked, of the necessity of the seventh commandment-so far as it relates to those of the different sexes who have habitual intercourse with each other.

According to Domesticus, the Confession of Faith of the Presbyterian church, in the article submitted to the presbyteries, is right entirely by accident. It so happens, that those who are nearly related to each other by consanguinity or affinity have, in our country, and in many other countries, familiar intercourse with each other, and therefore they ought not to intermarry; but if it had happened otherwise-if it had happened that

daughters, as soon as born, were separated from their fathers, and sisters from their brothers, these relatives might intermarry without fault. Let no reader start at this consequence; for Domesticus himself looks it right in the face, without blushing. He is even content that the whole doctrine of his essay should stand or fall with it. On this point Veritas justly remarks as follows"I fear that Domesticus, notwithstand. ing the very vivid picture he gives of domestick purity, has unwittingly given countenance to a most dangerous licentiousness, by declaring his belief, that there is no natural impropriety in the nearest relations having sexual communion.' And by saying again, not that consanguinity has any thing more to do with incest, in itself, than having the same length of nose, or wearing the same coloured stockings.' It is seriously to be regretted that he did not comply with the judicious advice of his friends in suppressing these sentiments. In doing so, he would have found an appropriate place for his principle of expediency. Their publication may do more injury to the cause of morality, than his mysterious guardian may be able to counteract. Such opinions, emanating from such a source, may not only obtain access to the minds of the vulgar, many of whom may be able, from natural good sense, or experimental piety, to resist their deleterious influence, but become incorporated into the practical morality of many of our educated youth, who will naturally slide into the system of infidelity, with which these opinions have here. tofore been associated. It is a pity they had not been left there. They sound too much like the licentious philosophy of the Voltairean school, to be ingrafted into the system of Christian morals."

Domesticus supposes that his favourite principle will always, and safely, lead to the conclusion which he adopts. But we could not help remarking, that the infidel Hume, taking reason and philosophy for his guide, arrived at exactly the opposite conclusion, in the case of Henry the Eighth of England. Yes-and set aside the scriptural rule, and subject the whole law to the supposed dictates of reason and expediency, and every man who wishes to marry his wife's sister, or his brother's wife, will arrive at the same conclusion

We do not say fairly, but yet really, plausibly, and to himself satisfactorily. The plain truth is, that Domesticus, in this whole argument, is on infidel ground. He deserts the word of God, and goes to reason and expediency for his law; and here, such men as Hume will stand a good chance to beat him at his own weapons.

Clericus justly remarks, on the argument of Domesticus, as founded on expediency, that "notwithstanding all his zeal for this great but very flexible principle, he seems afterwards conscience struck that it will not bear him out, in defending the usual practice of the church." After reading in his pamphlet, the reasoning and ridicule which he employs to show that the Levitical law of incest has, and can have, no binding force on Christian people, because it stands in a cluster of ceremonial enactments, and is itself such an enactment, obligatory only on ancient Israel-what was our surprise to find in a note, in the last page but one of his pamphlet, the following statement

"The reader will please to accept my whole doctrine in four propositions. 1st. The Levitical law of incest, the whole law, is binding on Christian societies. It carries on its front, the stamp of permanent obligation,-being adapted to guard against a danger common to us with the ancient Hebrews, and which can be

guarded against only by respecting its provisions.

"2dly. The same reason demands that something more than the letter of that law be regarded, that whatever is deducible from it, by construction (not the mechanical balancing, to which I have re

peatedly alluded, but fair interpretation in conformity with the general principle of incest) is as really part of the Divine will, as if an angel pronounced it to us by an audible voice.

"3dly. It is the duty of the civil magistrate, carefully and with a deep feeling of responsibility, to make these deductions, to give them all the authority of law and support them by the most weighty

sanctions.

"4thly. If the civil magistrate neglects his duty, the church of Jesus Christ must rebuke his unfaithfulness and take care not to become partaker in his sin. Wo

be to her, if she allows vice and misery to prevail in any of their forms, without using her influence and authority against them. A double wo,-if she takes the lead in surrendering to the enemy. In regard to the particular subject under discussion, the magistrate has performed his duty nobly. It is not a little singular that the church should have exhibited the first symptoms of degeneracy."

Only strike out the parenthesis from the second proposition in this quotation, or consider it as it seems to be intended-as a saving clause, to preserve some show of consistency in the author-and we have not one word to object against this statement of "the whole doctrine" of Domesticus. We can subscribe it cheerfully and cordially. It stands on the very ground for which we contend, and goes to the utmost extent of our wishes; and we could freely forgive the writer for all the extravagance and flippancy which precedes it in his pamphlet, if we could only be sure that all his readers would con

sider him as here unsaying the most

of what he has said before. With this remark we leave him.

We have already expressed our opinion of the work of Dr. Living ston-have given some extracts from it, and sincerely regret that we have not room for more. It is in our judg ment, instar omnium, in relation to this subject. In a few unessential particulars we must differ from him; but we differ with all the diffidence of an affectionate scholar, who cannot fully agree with an able master. Although it is not usual to review a work which has been ten years published, we determined to bring this distinctly before our readers; not solely because we intended to quote it, but for the purpose of recommending it, as we now earnestly do, to the careful perusal of all who can obtain a copy.

The pamphlet of Mr. M'Iver contains a historical statement of the case of McCrimmon-the case which has occasioned a reference to the Presbyteries, and given rise to this whole controversy. The narrative part of the pamphlet is per

spicuous, full and satisfactory; and the speech which he delivered before the Assembly does him credit in every view of it-It appears that M'Crimmon has entirely forsaken the Presbyterian church, and gone to the Baptists. We hope that our Baptist brethren, for whom we cherish a sincere affection, will not, for their own sakes, receive such men to their fellowship and communion-We say for their own sakes, because we certainly esteem it no loss to the Presbyterian church leaves it, and no gain to any church when any man of this description that receives him.

we wish our readers to know, that In drawing our review to a close, remarked, perhaps with some sawe are fully aware it may be tisfaction by our opponents, that in the interpretation we have given to the eighteenth chapter of Leviticus, our appeal has been to the opinion of commentators, controvertists, and councils, and not to any new and convincing arguments of our own. But we have done this under a deliberate conviction, that

in no other way could any thing be said that ought to have, and that would have, nearly as much weight, with the whole discerning and considerate part of the community. We do not believe that the study of a month, or a twelvemonth, would enable any man in the United States, to offer a new thought or argument, of any worth, on the one side or the other of this controversywe mean as it arises out of the interpretation of the chapter referred to-Nay, we do not believe that a new thought has been offered on it, for nearly two hundred years past. All that can be said has been said, and repeated a hundred times, for centuries that have gone by.* Now,

Whoever is able and willing to read, on this subject, nearly two folio volumes in Latin, plentifully interspersed with quotations of Hebrew (both biblical and rabbinical), Greek, Syriac, Arabic and Persic, ought carefully to consult the fol

in such a case, the best appeal that can be made, is to the deliberate opinion of the Christian publick, in regard to arguments and considerations that have been so long in view. The general and practical conviction of enlightened individuals and communities, affords, in every such case, the best evidence, to show on which side of a controverted point the truth lies-They are the jury, who decide the cause after the pleadings are finished. We have therefore shown that all Christendom, from the earliest periods of the Christian church to the present hour, after the most learned and thorough investigation of this subject, has steadfastly abided in practice, by that construction of the eighteenth chapter of Leviticus for which we are advocates-The only appearance of an exception is in our own country; and this we solemnly believe is not owing to new light, and an impartial view of the subject, but to the relaxation of church discipline; and to the repeal in one or two instances, and the non-execution generally, of the civil enactments which prohibit and punish incest.

And we now most seriously entreat those of our readers who, as ministers and elders of the Presbyterian church, will shortly be call

lowing works of the immortal SELDEN; De Jure Naturali et Gentuim, juxta disciplinam Ebræorum-Uxor Ebraica-De Synedriis Veterum Ebræorum. We certainly make no pretence to much acquaintance with these works; but since we began to write this review, we have looked into them till we were heartily tired; and believe that whoever should go through, and comprehend them, would have little more to learn on this subject.

ed to vote on the retention or rejection of that part of the article in our Confession of Faith which relates to this subject, to consider well what they do. What, we ask, will they gain by a rejection or repeal of the article? Will they produce uniformity of practice, and thus prevent controversy and appeals, which seems to be the principal object in view-No such thing. There will be as much controversy and as many appeals afterwards, as in times past. Nay, there are portions of the Presbyterian church that cannot, and will not, yield to any human authority, which sanctions the marriages in question. They dare not do it-They would sooner suffer the severest censures of the church, leave it, or be expelled from it, than submit, even silently, to what they consider as an abomination in the sight of God, and forbidden by his holy law. And for the sake of relieving a few individuals, who, it is agreed on all hands, have acted indiscreetly, and violated the law of Christian charity, shall the inoffensive and conscientious be grieved? Shall they be driven from our communion? Shall the Presbyterian church be the first on earth, formally to open a door, as many other churches will account it, for the most detestable licentiousness and impurity? Is this church willing to present herself to the world, as leading the way, to what the most of Christendom will consider, and we think justly consider, as land defiling, and heaven provoking iniquity? Forbid it reputation, justice, decency, humanity, conscience and piety-Great Head of the church, forbid it!

of a greater attention being paid to diseases of the car than formerly, an inge nious French Aurist has lately invented a novel instrument, termed an Auriscope, which allows a complete inspection of the parts. It consists of a circular brass plate 2 A

with straps that go completely round the head, and at the angle over each ear is affixed a hook and screw, together with a lever, so as to pull the ear backwards and forwards in different directions, and thus lay the meatus open to the membrane of the tympanum. But this instrument being complex in its mechanism, and painful in its application, has been reduced to greater simplicity and effect by Mr. J. Harrison Curtis, the Surgeon to the London Royal Dispensary for Diseases of the Ear, where, since making these alterations, he has had ample opportunities of appreciating its merits.

A gentleman who has discovered a mode of dressing flax without rotting, and who has an establishment in successful operation on the Hudson river, has agreed, if the produce of two hundred acres of flax land can be secured to him, to locate himself in Essex or Middlesex county, where he will give fifteen dollars per ton for flax from the field, after the seed is taken off, without any other preparation. It is calculated that at this price a net profit of from twelve to eighteen dollars per acre, may be realized from the land; while the farmers will be freed from the trouble of rotting, dressing, &c., and yet the gentleman proposes to sell his dressed flax cheaper by 20 per cent., than others who first rot, and then dress it. Besides, the flax that is dressed without rotting, is much stronger, loses less in the manufacture, is firmer, and more soft.

The Rev. W. Evans, of Llandefeilog, Carmarthenshire, Wales, has announced the following discovery for maintaining and keeping horses without the aid of hay and corn, viz:-"Cut straw and potatoes, or straw, chaff, and pounded furze mixed, wetted with some salted water, prepared as follows: let a tub of fresh water, with an egg in it, be impregnated with as much domestick salt as will cause the egg to rise and float on the surface, that being the criterion of its saltness equal to that of sea-water. The provender being put into a wicker basket, and placed on the tub, pour the salted water upon it, in quantity sufficient to wet the whole mess

and when it shall have done filtering through it, give it to the horses. The salted water will not only moisten and sweeten the food, but also operate as a most efficient alterative, to purify the blood, purge all gross humours, prevent the increase of worms, and all painful attacks from those troublesome vermin. Horses fed in this manner will work well, and will be fit for all sorts of work; and if this method be but tried, it will not fail of recommending itself for general adop

tion. My man cuts with one knife-machine, in four hours, enough wheaten straw for nine horses for twenty-four hours."

Winter Food for Cows.-M. Chabert, the director of the Veterinary school at Alfort, had a number of cows which yielded twelve gallons of milk every day. In his publication on the subject, he observes, that cows fed in the winter upon dry substances, give less milk than those which are kept upon a green diet, and also that their milk loses much of its quality. He published the following recipe, by the use of which his cows afforded an equal quantity and quality of milk during the winter as during the summer:-" Take a bushel of potatoes, break them whilst raw, place them in a barrel standing up, putting in successively a layer of potatoes and a layer of bran, and a small quantity of yeast in the middle of the mass, which is thus left to ferment during a whole week, and when the vinous taste has pervaded the whole mixture, it is given to the cows, who eat it greedily."

Ancient Vases. The proprietor of an estate in Tuscany having employed some workmen to make excavations, had the good fortune to discover an extensive Etruscan sepulchre, in which there were about 800 vases, equally remarkable for beauty of form and elegant design. He has presented the whole to the Grand Duke of Tuscany, who has ordered them to be placed in the Museum of Florence.

lowing account of the rise of the National Bell's Weekly Messenger gives the folDebt of England.

At the Revolution, in 1689, £1,054,925 At the peace of Ryswick, 1697, 21,515,742 At the peace of Utrecht, 1714, 53,681,076 At the peace of Aix la Cha

pelle, 1758,

78,293,313

At the peace of Paris, 1763, 183,259,275 At the peace of Versailles,

after the American war,