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    &&pltttttfoi& > ite&mttrit to * Chrihtian c ^ ikfnu ^ on : Bttt l * av ^ ne ^ aeett fc H ^ t Of tlicit 1 n ^ mes , I cannot pMettfe i $ em ¦ thptf £ h they deserve it AOft oitfcli lkks than the former . ** Can the records of the General Baptists supply this deficiency which the honest and trufy admirable Whiston regrets ?

    It deserves notice in this connexion , that Whiston has given ( pp . 561—575 ) a copy of the " Brief Confession or Declaration of Faith , set forth by many of us who are falsely called Anabaptists , to inform all men of our innocent belief aftd practice / ' made about A . D . 1660 ; and it is

    remarkable , that this Confession contains no declaration of the Trinity , but is highly creditable for its theological liberality and Christian spirit . I take for granted that none of their successors were required to subscribe this

    Confession . They who drew it up had an undoubted right to make it for themselves ; and it would afford a striking contrast to the religious confessions then in use . B . M .

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    " - ¦^ W BW ^""" Mr . Evuns on the Mosaic Injunction , Deut . xxii . 5 . Magjster superstitionis populus ; atque in orani superstitione , Sapientes stilltis obsequuntur . Verulam . Ser . Fidel . 17 .

    Sir , Park Wood , 1826 . VARIOUS surmises have been assigned to account for the Mosaic injunction , recorded in Deut , xxii . 5 , ** The woman shall not wear that which pertaineth unto a man ; neither shall a man put on a woman's

    garment * " Josephus considered this statute as relating to military discipline ; and expresses his view of the text in the following paraphrase : " Beware , lest in preparation for battle , the women be arrayed in the armour of men ; or the men disguise themselves in the dress of women . " Most of the ancient Fathers and Synods' coincide in adopting the apparent , obvious interpretation of this prohibition , as n mere preservative from improper disguisement of person and manifest indecorum . It eeerns

    like an interdict to save the forms of modesty and delicacy from violation . In , the estimation of hotli the ancients and jyjotj . t > rii& , Uw is adjmitted to eaiat ,

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    vtafitfeti vM ii ^ rS ^ tf / DtogstHs Laertius remarks , that man ' s assuftiir ) £ of fen 8 ale < tfai * ne » t ! i $ ^ inconsistent with the unwritten $# vr of nature L ttiuji 0 f nations , or adverse : to th ^ dfc tstte bf

    that law which is written in the heart . Non videntur ttfft tontra natiiram vivetfe , cjui eommtitaftti ctitai feminis vesteiro ? Senec . ad Lucil . Epist . 122 . Another more judicious and prafcw

    ble elucidation of this tecriptuTe is conveyed in the opinion of the Celebrated Mainionides , who tnainlates that an idolatrous rite U prohibited in this sentence , specifying tb ^ customary mode of interchanging their

    respective , appropriate vestments m order to conceal the characters or appearance of the worshipers in theefcercise of adoration . To support bis observation , this most learned Hebrew Doctor quotes a passage from a befok on Majjic art , prescribing the directory that a maa assume a painted

    female attire when he presents himself before the star of Venus ; an < J also that a woman put on man ' s coat of mail and armour when she is to appear before the star of Mars . The term in the original language of the text , >^ 3 signifies , besides implements or utensils of the toilet ,

    likewise vesture aad arras . A host of authorities , with Plutarch and Tacitus in particular , might be adduced to instance the similar usages of idolatry in Syria , in Greece , and in Germany , with respect to the costume of the high priests ; who , in prefering their oblations at the shrine of their idols ,

    were dressed in female habiliments . It was presumed that soft , effeminate raiment was most becoming for the devotees of Venus , and that manly apparel corresponded best with the votaries of Mars . The Arr ives

    celebrated the festival of every new mooo , says Polyaenus : Mulieres virilibustunicis et chlamidibus ; viros autem peplia muliefmbue amicientefi . A primary object of the Jewish institutes was to alienate the Israelites from their attachment to the ritual ot

    the Egyptians - and , as evinced in this precept , to eradicate from their minos an execrable superstition , # 8 bXv 7 J «*> sanctioned in Oentilfe theology- } t 0 ~ found Mystago ^ ues of antiquity insinuated that the Moon , Venus , Astafte , Da ^ on , Baal , and others of && *'}** tbdlogical kierarcby 7 comprised botu

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    and R 45 Mr . Evans on the Mosaw Injunction , Deul \ xnn . 5 .

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Aug. 2, 1826, page 456, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2551/page/12/