his sadness than the conversation of his excellent brothers, and of other virtuous and learned men; and that he was delighted with this verse; Ηδύγε φίλε λόγῳ ἐπὶ τοῖς λυπεμένοις. On forensic questions he conversed with the most celebrated civilians, Jerome Schurfius, and Lewis Fachius. On the human system, and the causes of its diseases, and their remedies, with the most skilful physicians, Sebastian Aurbachius, Augustus Schurfius, and Jacob Milichius: on the doctrines on the Church, with Luther, Justus Jonas, and John Bugenhagius of Pomerania. Whenever these great men came together, their most familiar discourse turned on the interesting and important subjects. of religion or science. Ascanius was the great proposer of friendly disputation. Once, Ascanius inquired of Luther concerning the difference of persons in the Godhead, "Why the Son is called the Aoy, or Word, and the third Person, the Spirit." Luther, groaning deeply, began to deplore the calamities of the Church, related the ancient controversies, and execrated the infernal rage of Samosatenus, Arius, and others, from whom at last sprung the blasphemies of Mahomedanism. "The Son," said he, "is the perfect image of the Father; and he is called the Word, because by him the decree concerning the whole order of the creation, and restitution of man, was declared. He is the Angel of the great counsel, bringing forth from the bosom of the Father that wonderful, mysterious decree, concerning man's salvation; he published the word of the Gospel to Adam and Eve: now also he preserves the ministry of the Gospel: speaks consolation to our hearts; shows us the Father; grants us life; and gives the Holy Spirit: who excites in the soul joy, and other holy exercises corresponding to his own nature. And therefore he is called the Spirit, because the third Person is thus manifested to us, by the divine motions which he awakens in the heart." In this conversation, Luther also greatly admired these words of Wisdom in the Proverbs of Solomon, "I was with him as a workman,*--rejoicing in the habitable part of his earth; and my delights were with the sons of men." 66 What," said he, ແ can be more sweet than this expression? for it is said of the Son, to whom the creation of the world is clearly attributed, and who hath revealed himself to the human race by an audible voice. He rejoices in the wonderful works of creation,-and of collecting a Church. For what a spectacle is the formation of man! What objects of admiration are the assumption of human nature-the deliverance of Noah from the flood-of Israel from Egypt-the resurrection of the dead-and other wonderful works! this is sweetest of all-that he says, 'My delights were with the sons of men.' He is now present with us, and gathers and preserves a Church by the word of the Gospel." But Ascanius was also delighted with this expression of Bugenhagius : "As a ring is highly esteemed and valued, not on account of the gold, but the gem which it contains,—the diamond or the smardys, so it may be said, that men are justified in the sight of God by faith, on account of the gem, Jesus Christ. We embrace this gem by faith." With Camerarius he discoursed concerning the history of all ages; the changes and periods of empires, and their causes: the motions of the heavenly bodies, and the influence of the stars. Nor was he a silent witness in these scenes. He was accustomed to express his own opinion with great erudition on the subjects in discussion, and to mingle his prayers with those of his friends. It was his custom to give thanks to God, not only for other benefits, but especially for this, that he had banished the darkness of papal superstition, and had granted them the light of his Gospel. The last acts of the life of Prince George * Artifex. This was Luther's translation of the word ¡ps, Werkmeister, as may be seen by consulting his Version. And although it differs from our own and the Belgic interpreters, yet it is supported by many venerable names, by the use of the word in the same sense in other places, by the Jewish Targums, by its active form, by the scope of the divine discourse, and by the analogy of doctrine. 2 Cor. viii, 6. John i, 3. clearly exhibit his eminent piety, and the presence of God. During half a year he was afflicted with a most painful disease, yet he commended daily, in pious prayers, the Church, his excellent brother, the other princes of Anhalt, himself, his dominions, and Germany, to God: then he attended to the reading of the books of the Prophets and the Apostles, and then assisted as much as he could in the counsels of government. In his will he inserted his confession of faith, and commended the defence of the Church to his brother. He also enlarged the salary of each minister in his dominion by adding seventytwo bushels of grain to his annual returns. Daily committing himself into the hands of the Son of God, he would repeat the divine promises: "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him might not perish, but have everlasting life." "No one shall pluck my sheep out of my hand." "Come unto me, all ye that labour, and are heavy-laden, and I will give you rest." And such was the strength of his mind during his illness, that the faith and the assurance of the Son of God shone with visible and increasing lustre in his soul. He would daily converse in the sweetest manner, with his brother and his other friends, on the benefits of the Son of God,-on the hope of eternal life,—and on the marvellous collection of a church from among the human race. At length his nature was overcome by the violence of his disorder, and his spirit ascended to the Church of the firstborn in heaven, 17th Oct. A. D. 1553, in the commencement of his forty-seventh year. We insert the following lines from the pen of Melancthon, on the death of this excellent prince, and supporter of the Church. Principis Ascaniâ nati de stirpe Georgii Huic fuit Ernestus progenitor; qui pacis amore Promeruit patriæ totius esse pater. Matris erat castæ Monsterbergensis origo, Sincera coluit quæ pictate Deum. Ascaniæ gentis virtus est clara triumphis, Ordine quos numerant secula longa patrum : Hoc ad majorum decus addidit inclyta facta; Vera luce Deum agnovit, precibusque vocavit, Nec virtutum umbras habuit, sed pectora rexit Et qua cœrulei præterit unda Salæ, Fidus et œtati venienti testis ut esset De Christo patriæ publica scripta dedit. Heîc frater lacrymans Joachimus condidit ossæ, O Deus, Ascaniam stirpem rege, numine serva, His writings which were published were, a consolatory discourse on John x. 28. preached before the synod of his diocese; a sermon on occasion of the marriage of Augustus, Elector of Saxony, and Anna, daughter of Christian, King of Denmark; four Sermons on Communion under both Kinds; a Consolatory Discourse to Wolfgang his Brother, in a Time of Sickness; two Sermons on False Prophets; a Summary of true Doctrine taught in the Reformed Churches; a Dissertation on the Apostolic Rite of Ordination; and his Sentiments concerning Controverted Articles. 6 FOR THE EVANGELICAL GUARDIAN AND REVIEW. THE INABILITY OF SINNERS. [Concluded from page 450.] HAVING thus exposed the unqualified language used by some preachers, we proceed to state our objections to the more guarded, but exceptionable, language adopted by others. We have no design to contest the propriety of making a distinction between natural and moral ability. There is suffi cient foundation for it. Man, even in his fallen state, certainly possesses natural ability to do many actions; and the assertion of his inability to do holy, by no means requires the denial of power to perform natural, actions. He has power to eat and drink, to think and speak; to read and hear the word of God, to meditate and pray: in a word, he has the faculties of a living and rational creature. While, therefore, we admit it to be correct to say, he possesses natural ability to perform actions which he really can do, we apprehend it to be incorrect to say he has natural ability to obey the whole will of God: that is, to perform actions which he really cannot do. The phrase is calculated to MISLEAD. It is very indefinite in its meaning, and is actually used by different writers to signify very different ideas. Hence it is often hard to know what it is intended to denote by those who use it. Common hearers may very naturally suppose that it means full ability, and that the sinner needs no other power to enable him to keep all the commandments, but only an excitement to put forth the ability which he already possesses. ABLE. As the phrase is calculated to mislead, so it is UNWARRANTAn infant child has feet, and the organs of speech; but till he has acquired the art of walking and speaking, he certainly has not ability either to walk or to speak. A man has |