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by the Spirit into all truth. The eyes out it, even although I should obtain of our understanding must be enlight. “perfect love ;” because, as long as I ened. We shall then see millions of live, I shall be in danger of falling sonl-destroying sins where we never into sin. In order to obtain perfect suspected ihem. No human argument love, I must pray for perfect conviction will do. Things must remain as they and grace to make due confession. I are antil God the Holy Ghost gives cannot do justice to God or to myself light and works conviction. Therefore in this matter. I must pray the Lord I know I shall not succeed till then, to enlighten my eyes and search iny and do not look for it.
heart; and after I have felt what it is The best people whom I know, as for the Lord " to kill," to be made to far as I am enabled to judge, do ac- experience what it is for him “to knowledge in their prayers that God make alive.” Conscience cries aloud, might justly condemu them for ever. “Look to your own states.” When I find it hard to adopt that language matters are set right there, you will unreservedly. If I did, I verily believe be better qualified to think and to feel you would have less cause to complain with respect to the state of others, of my temper and bondage and fears, For whatever I may have said to you which are increased in proportion as or others in an unbecoming manner, your sentiments enter into my expe- I ask pardon of God, of you and of rience. I expect that if I do not most all; although speaking angrily, I really faithfully and unreservedly make the wished for good in many instances. confession afore-stated, God will oblige For this offence I am corrected when me to do so by making me feel the danger stares me in the face. If I was deprecated evil."
alarined when danger was distant, As we cannot influence the state of how much more shall I be so, when the departed, matters must terminate it shall be said, “ The hour is come”! in a treatment of the state of the liv.
N. ing. You will agree, I trust, that our reasonings with ourselves, or with each
I to N. other, or hearing or reading, will not
October 1st, 1823. arail without the influence of the Di- I am not at all surprised, nor disvine Spirit, and that we ought ear- appointed, nor offended at the failure nestly and incessantly to solicit the of my arguments, I will not say to same, that we may have the true light change, but even to lead you to review and true feeling, and discover our the grounds of your opinions on the state by nature, and be renewed, and question at issue between us. A most make suitable confessions to God, and, awful and important question it is! by his enabling grace, do whatever we It is no less than whether we have ought to do.
reason from Scripture to believe that N. the great mass of mankind are doomed
to eternal perdition; and, consequentN to I.
ly, whether the great Power which
1st October. holds our fate at bis disposal is maleLast night I read a passage in Hels. volent or benevolent. “The orthodox vi., with respect to falling away, wbich Christians have drawn the picture of filled me with awe. This morning I the devil, and have written underneath observed, while reading in my usnal it-This is God'”—so says a celecourse, Luke xiii., a passage bearing brated foreign writer. upon the question under consideration, It may, perhaps, be practicable for “Lord, are there,” &c. Our Lord's those who think themselves worthy to answer seemed to me to imply that it walk arm in arm with the Apostle was inost to our interest to attend to Paul, and persuade themselves that our own state, and to strive (agonize) their crown of righteousness is secured, (are we doing so ?) to enter in at the to discharge froin their minds a constrait gate. What follows seems emi- cern for the final happiness of the rest nently suited to excite fear; and, in- of mankind; but for those who candeed, whatever may be said on that not feel this security, or venture to subject, I find so much in the Scrip- hope that they may attain to it, it is ture avowedly intended to excite fear, quite impossible, if they think of fututhat I do not think it safe to be with-rity at all, that they should obtain any
cessation from horror, so long as they țions of spiritual pride under the garb suspect that they may be liable to of humble acknowledgments of their endure never-ending torment. Such own unworthiness. In spite of all this an idea would disqualify a man of re- exclusive feeling, however, they are flective habits from thinking or speak- compelled to act as though the gospel ing of any thing else ; and, if he were contained glad-tidings for all. This set at tolerable ease respecting his is as it should be, and I rejoiee at it. own soul, he would still be in constant If you wish to convince me of error terror in behalf of those who are near in point of doctrine, you must go or dear to him. If Moses and Paul through the process of examining all had entertained such an opinion of the texts which bear upon the subject futurity, I am quite certain that the in dispute; and you must manifest one never would have expressed his a disposition to part with even longwillingness to be blotted out of God's cherished errors, if they will not stand book, and the other to be accursed of the test of such an examination. Une Christ for the sake of their country, less a man shall become as a little
The fact appears to be, that child, he cannot go through such a they would gladly have foregone the process with any chance of profit. I special privileges of elective grace, if, do not require you to subunit to it. It by such a sacrifice, they could have is quite foreign from your habits to ensured the salvation of their people. read controversial divinity; and it is The expression is no where censured, now too late perhaps to begin. I and yet for indulging a feeling far come, therefore, to this conclusion, short of theirs, you regard me as in a that we shall do well to leave eachi dangerous state.
other to learn from the great Teacher You tell me that I cannot be a judge what are the stupendous heights and of your experience: I grant it; but unfathomable depths of his love to his by the same rule you cannot judge of creatures, and content ourselves, if mine. We have each been conducted we enter at all upon the subject of by different paths. I hope and trust religion, with provoking each other to they will eventually lead us to the love and to good works. Fear is, no desired end. “ If we confess with our doubt, salutary, so long as sin has any mouths the Lord Jesus, and believe in place in us, but although it may our hearts that God hath raised him serve to quicken our steps in running from the dead,” (that is, so to believe from evil, it is not favourable to clearas to submit to his authority, "we sightedness. It led the disciples to shall be saved." Let us not qualify mistake their Lord and Master for a the terms thus defined by an inspired spectre ; and we must not be too apostle, but exercise charity towards lavish in our praise of a feeling of each other. It is not the mere asser- mind which belongs to an unregenetion that we are taught certain doc- rate state. The fearful are classed trines by the Holy Spirit, that will sometimes with the unbelieving. The suffice to persuade others that what Lord loveth those that put their trust We believe is true. The Jewish Chris- in him. May you and I attain to that tians, Peter among the rest, could not, state in which we inay say with David, even after they had received the Holy “ We will not fear though the earth Spirit, at the day of Pentecost, per- be moved, and the mountains be cast ceive the extent of the scheme of the into the depths of the sea"! “They," gospel, without an express revelation. says he," who know thy name” (i. e. Our Lord told his disciples that he thy true character,) “ will put their had many things to say to them, which trust in thee.” I profess not to have their prejudiced minds were then inca- realized this happy feeling, but, nepable of receiving : the extension of vertheless, I will not therefore deny mercy to the Gentiles was probably that it does not properly belong to. one of those things. I consider mo- the righteous. dern professors as being much in the And now, I will freely confess, that same condition of mind as the Jews talking upon the grandest and most were; and I will freely declare that vital questions does not tend to editiI do clearly perceive in many, not to cation, unless the heart be suitably say the greater part of those with affected.. I never will allow, for an whom I am acquainted, strong indica- instant, that a deep-seated concern for
the character of our heavenly Father, at the present day amongst his counand for the fate of our flesh and blood trymen. But I was rather surprised of the human race, is calculated to that the authority of Josephus was weaken our devotion ; but I will ad appealed to, when u much better was mit that controversy, without the ut- at hand. For the writers of the New most eare, has a tendency to disturb Testament, in their quotations from our serenity, and, perhaps, to divert the Old, never use the hallowed name, our attention from our proper duties. but substitute for it the terms, the · If it be any relief to your mind to Lord-God-or the Lord God. And continue the practice of bringing under our Saviour himself, when he quotes my notice texts of Scripture, (with or the very words of the first commandwithout your own cominents,) which ment, uses the terms, the Lord thy you think are opposed to my opinions, God, and not the word by which the I promise you I will weigh them as hallowed name is expressed. though I had never heard them before; The custom then prevailed in our and, what is more ditficult to a man Saviour's time, and I cannot apply of my habits, I will, from a regard to the word superstition to any thing your peace, refrain from offering a which he thought worthy to adopt. single observation in reply, unless you am inclined to believe that some good desire it. Further than this I cannot reasons might be found for this pracgo, because when I say I will weigh tice, whose origin is perhaps too rethem, I mean that I will do all that mote from our times for us at the in me lies, to open my mind to receive present day to assign the true cause. whatever sacred truth the Spirit which This veneration of the chosen peoindited them, intended to express. ple for the sacred name of the Sun And “may the God of peace, that preme, forms a striking contrast to brought again from the dead our Lord the very frequent abuse of it in our Jesus, that great Shepherd of the nation, by which it is disgraced above sheep, through the blood of the ever- all the other countries in Europe, lasting covenant, make us perfect in For we cannot walk our streets with every good work to do his will, work- out frequently hearing this holy name ing in us that which is well-pleasing applied by the speaker to the most in his sight, through Jesus Christ, to horrid imprecations on himself, his whom be glory for ever and ever. limbs, his friends and his eneinjes.
1. It is said of a great philosopher of [To be continued.]
our country, that whenever he used this holy narne he made a pause in his
speech; and I cannot look upon the SIR,
practice as by any means superstitiNa note to Mr. Wallace's remarks ous; and if it were generally adopted passage on the time when the ineffable gion, it would tend in a great degree name of the Supreme Being was to discountenance the odious practice, changed for that which is now used which is by no means peculiar to the instead of it, by our elder brethren lower classes. the Jews.
But I carry my ideas still farther. “When this superstitious fear of There is an unhallowed name by which writing or pronouncing the word. Je- Christians address the Supreine Behovah began is uncertain. It appears, ing, a name unknown to our Saviour however, from the following passage and his apostles, adopted from a barin Josephus's Jewish Antiquities, (Bk. barous Latin word, and associated II. chap. xii. sect. 4,) to have been at with notions too gross to be repeated. least as early as his time. God de- With the same attention paid in forclared to Moses his holy name, which mer ages to the hallowed naine of the had never been discovered to men be- Supreme, would I regard this invenfore, and concerning which it is not tion of inan; but instead of veneration lawful for me to say any thing fur. I hear it with very different emotions, ther.""
and I should be happy to find that This is certainly a proof that in the the use of it was exploded in our time of Josephus, the same regard was places of worship. I would never have paid to the hallowed game as prevails it used or alluded to; or if it should be thought requisite to allude to it, it they did, their faith did not grow out should be under its appropriate epi- of iheir reasonings, but their reasons thet, the unhullovei name, as it is not were laboriously sought for, to uphold hallowed by any mention of it in any a preconceived opinion.” What it was, parts of Scripture.
however, other than reason, which These hints I take the liberty of produced this preconceived opinion in throwing out to those who are accus- their ininds, Mr. Cogan has omitted tomed to use the unhallowed name in to inform us; and without his assiste their discussions, either by the press ance, I confess myself unable to acor in the pulpit, and I am sure they count for it, otherwise than by supwill be of some use, if attended to, in posing that it was the effect of the private fainilies.
reasonings of superior minds, on the W. FREND. perfections of God the Creator, and
on the nature and circumstances of Euston Square, man his creature. That the ancients, Sir, February 1, 1824. at least, whatever may be fancied of THE propensity of many inodern those of later tiines, did not derive of nature, is so frequently manifested, versality of the Divine Government, and in a way so obvious and glaring, and of a future state of existence, from that it can hardly escape the notice of Christianity alone, or from Christiany person at all accustoined to theo- anity at all, is quite clear, from the logical inquiries. I am far from snp- fact of their having recorded their posing that these gentlemen pursue opinions before Christianity existed; this course from any dishonest mo- and it is undeniable that some of them tive; on the contrary, I am persuaded expressed their conviction of these they fancy that they thereby do honour truths, in nearly as plain terms as any to Christianity; while, on the other Christian can do at this day. What, hand, I have no hesitation in professing for instance, can be a stronger exmy firm conviction, that the religion pression of belief in the being and OF NATURE is the rock on which government of One Supreme God, Christianity is founded ; and that he than the following passage of Ciwho aims at supporting the latter by cero? [de Nat. Deor. Lib. ii. Cap. undermining the former, does, in fact, ii.] “ Quid potest esse tam apertum, though unconsciously, all that one tamque perspicuum, cum cælum susman can do, to destroy both. Hap- piximus, cælestiaque contemplati supily for us all, they are both inde- mus, quam esse aliquod numen præstructible.
stantissimæ mentis, quo hæc reganThis conviction, which has been tur?” When we lift our eyes to the growing and strengthening in my mind heavens, and contemplate the celestial for the last forty years, is not in the bodies, what can be more clearly evileast degree weakened by the letter of dent, than the existence of some supeyour highly-respectable correspondent, rior being of consummate visdomby ihe Rev. Mr. Cogan, inserted in your whom they are governed ? Or in publication of this day, (pp. 11–14, what words could this illustrious man the leading object of which, according have expressed more plainly his exto his own statement, is to illustrate pectation of existence after death, the evidences of Christianity ; but in than in the following? [de Senect. which he more than insinuates, that 21.] Quid multa ?" Sic mihi perwhat is called the religion of nature is' suasi, sic sentio, cum tanta celeritas of little or no value ; that “they who animorum sit, tanta memoria prætecontend for the unity and perfections ritorum, futurorumque prudentia, tot of God, the doctrine of a universal artes, tantæ scientiæ, tot inventa, non providence, and the future existence posse eam naturam, quæ res eas conand immortality of inan, as inculcated tineat esse mortalem." This, in short, by nature, have derived their convic. is my settled conviction, this is my tion of them from Christianity, and judgment, on reviewing the faculties from Christianity alone ;” and that of the mind, its wonderful activity, “ the ancients, who endeavoured to its memory of the past, and foresight establish the doctrine of a future life, of the suiure, and its discoveries and did not themselves beliere it; and if attainments in arts and science, that
it is impossible that a being to whom ther there is reason to think that with. such poroers belong, can be perishable. out a divine interposition, these su
In the course of his attempt to perstitions (of Pagan Idolatry] could run down and bring into contempt have been banished from the world, the religion of nature, Mr. Cogan, and a purer religion substituted in the last man in the world to be sus- their place.” Now from this lanpected of any disingenuous intention, guage, would it not be perfectly naseems to me to have been betrayed by tural to conclude, that with a divine the warinth of his zeal, into an error, interposition, this happy state of things not uncommon with disputants, espe- has been effected, that superstition cially those who have the misfortune has actually been banished from the to be engaged in supporting a bad world, and a pure religion established cause ; I mean that of misstating and in its stead ? "Yet strange to tell, he caricaturing the opinions of those soon after assures us, that “ little of froin whom he differs. He says, “ If the knowledge that enlightens the we are to believe what we are some more intelligent members of a comtimes told concerning it, [the religion munity ever makes its way to the of nature,] its truths are emblazoned vulgar,” and speaks of " the pertiin tac heavens in characters which all nacity with which the most gross corcan read and which none can misun- ruptions of Christianity have been rederstand.” Will Mr. C. be so good tained for ages, and are still retained, as to inform us by whom we are told by the great majority of its profesany thing so strange and absurd. For sors”! He might have added, with myself, I can say, that though I have great truth, though, to be sure, it read with great attention, and in many would not have quite suited the object instances with great pleasure, the of his letter, that many of these gross writings of Christian philosophers, corruptions have been so gross, as who were believers in the religion of never
to have been exceeded in absurnature, and have also occasionally dity and folly by the popular fictions looked into the writings of a few De- of ancient Greece or Rome. It may ists, and conversed with others, it has be replied that these abominable cornever happened to me to meet with ruptions are not to be charged on the this extravagant position. I have al- Christian religion, of which they are ways understood, that whatever valu. in reality no part, but the dreams of able truths the book of nature may ignorant, or the inventions of designcontain, though it may be written in ing men. This I most readily grant, characters which are indelible and un- because it is most certainly true. But, changeable, though it may be unin. on the other hand, I expect it to be cumbered with various readings and granted to me, because it is equally interpolated texts; yet that it is so true, that the popular superstitions of far like the New Testament that it ancient Greece and Rome were no cannot be read to advantage, except part of the religion of nature, because by those who bave taken some pains they were contrary to reason, and to learn the language in which it is were accordingly disapproved of, by written. Indeed, if it were otherwise, the wisest and best men of the times it would have greatly the advantage in which they prevailed. of the Bible, which is universally ad- lo a note, Mr. Cogan adinits withmitted to contain numerous passages out hesitation as true, what he imawhich set at naught all human power gines may be offered in the shape of of interpretation. Mr. Cogan will, an objection by an unbeliever, nametherefore, I am sure, oblige many of ly, that.“ the great majority of manyour readers by informing them who kind, being altogether incompetent to they are that have given this extra- judge of the evidences of revelation, ordinary character of the religion of must admit a future life upon authonature. I am sorry to be obliged to rity alone ;' and he adds, “ It is not call upon him to do this, because I the evidence of a doctrine, but the am inclined to think he will find it a belief of it that is practically use. task of some difficulty.
ful.” This language from the pen of In the commencement of his letter, a liberal Dissenting minister, is surely the worthy writer states the question very singular and extraordinary. For which arose in his mind to be " whc- any man to receive a doctrine, as in