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other criterions; by increasing light and knowledge, rather than by the growth of those holy dispositions and tempers, which are the effects of faith, and the fruits of the Spirit; by outward zeal, and useful exertions, rather than by the increasing conformity to the mind which was in Christ Jesus; that humble, self-denying, forbearing, meek, and watchful, spirit of prayer, which so much becomes a helpless and unworthy creature, within the confines of an enemy's country, with a deceitful heart within, and in the constant presence of a holy God.

To such mistaken estimates of the characteristics of true religion, D. W.'s observations furnish an useful corrective, in shewing the faults to which mere opinion will be ever prone, (1 Cor. viii. 1-3.) and by calling the attention on this important point, from the assent to opinions, to the practical effect of them on the heart, the temper, and the conduct. This subject has been well continued by Philonomus's observations on the Mora! Law, and subsequently, by Cautus's remarks on the injudicious use of an important scriptural truth; for every exhibition of doctrine must be injudicious and imperfect which omits, or treats lightly, either of the Apostle's essentials in his preaching, repentance toward God, and faith towards our Lord Jesus Christ. I would fain, sir, contribute my mite in continuation, hoping that it may call forth more able writers on a subject, I conceive, of vital importance to the purity of religion amongst us.

I have ever considered Christianity as a glorious provision for the happiness of man, originating in unspeakable Love, devised by unerring Wisdom, and executed by Almighty Power; and this accords with the views of that holy man, who defined true religion, as "happiness in God." This accords with the well-known saying of Richard Baxter, "Holiness is hap

piness; and to talk of being happy without it is as palpable nonsense as to talk of being well without health, or of being saved without salvation." In truth, our passage through this life is a state of discipline, whereby our allwise Father is preparing us for perfect happiness, in the progressive attainment of that holiness which constitutes the very atmosphere of heaven. Heaven is the abode of perfect bliss; and the cause of this is, that there no discordant note is heard: each heart is tuned in harmony by the love of the living God, which diffuses itself in mutual benevolence and peace; and all are perfectly happy, because all perfectly obey the Divine will, and perfectly fear and love the infinitely perfect and glorious God, the centre and the source of all excellence. Should it be proposed to any of these holy, happy spirits, to multiply their joys and increase their blessedness, by freeing them from the yoke of this perfection of the Moral Law, would they not, with holy pity at the ignorance which dictated the insidious suggestion, reply, that conformity thereto was the source of their chief privileges and sweetest joys. Should it be answered, that the Divine benevolence towards them could not be questioned; nor could it change, being laid in the eternal counsels of him who is "the same yesterday, to-day, and forever," and therefore could not depend on the minute observance of the requisitions of such a comprehensive law; would they not immediately reply, that a mere declaration of Divine good will could not make them happy, unless accompanied with a corresponding disposition in their minds; a chord in unison with his eternal love, vibrating responsive to his gracious manifestations of himself, and sounding his eternal praise; that his service is perfect freedom, and he is the happiest, freest spirit, who is most conformed at all times, and in all places to his holy image, and is most subservient

to his righteous, just, and blessed will.

great Redeemer as our Prophet and our King, as well as our High Priest; and join with the pious monarch of Israel," Do not I love thy commandments above gold and precious stones? Therefore hold I fast all the commandments, and all false ways. I utterly abhor."

Now, sir, if it be the Christian's privilege, not only to have a heaven in reversion beyond the grave, but also to enjoy on earth the foretaste of the happiness of just men made perfect, in proportion as he participates in their feelings and employments; if, though our only title to heaven be the merits of Him who hath purchased eternal redemption for us, there must be a meetness wrought within our souls for the company of those pure spirits, who "circle God's throne rejoicing;" if it is the Christian's privilege to have his conversation in heaven, insomuch that our church, in her most solemn service, seems to draw the veil which hides the spiritual and invisible world, and calls upon her children, as citizens of that better country, to join with angels and archangels, and all the company of heaven, in lauding and magnifying God's holy name:-if all this be so, shall we renounce the peace and joy which accompanies the fulfilment of this law of Heaven,-the love of God with all the heart, and mind, and soul, and strength, and the love of our neighbour as ourselves? What Dublin, 8th Feb. 1815. folly would it be to suffer any sophistry to beguile us of that great reward, which is inseparable from keeping its holy precepts? (Psalm cxix.): to rob us of that glorious liberty, wherewith Christ has made us free from the law of sin and death; that liberty in which David walked in the ways of God's commandments? (Psalm exix) Shall we not rather rouse every faculty to exertion, that each day may exhibit. our main conformity to this Divine law; a new feature of the inhabitant of that world, where perfect love and happiness reign; that we may realise that gracious promise, "I will put my laws in their minds, and write them in their hearts: and I will be to them a God, and they shall be to me a people;" that we may receive the CHRIST. OBSERV. No, 159.

Convinced that exhortations to universal holiness, at all times salutary, are at present peculiarly so, your valuable correspondents cannot render your pages more generally useful, than by a series of letters, detailing the general nature of Christian holiness; the principles from whence it proceeds; and the truths on which it rests; and then tracing its application, as it influences the various faculties of the mind, and feelings of the heart, in the varied situations and relations of political, and social, and domestic life; shewing, in all, its close connection with the purest happiness. Such a treatise, proceeding from the reasonings of an enlightened understanding, and from the glowing feelings and experience of a pious heart, would be generally useful, and particularly gratify Your constant reader,

J. D. L.

To the Editor of the Christian Observer. THE paper on "the Nature and Tendency of certain Theological Errors," which appeared in your Number for October, and which, without ascribing to it a perfection not to be expected in the works of man, I must regard as a very valuable and excellent production, has, I observe, occasioned considerable disturbance in certain quarters. Some persons complain of the writer as having "laid to their charge things which they knew not." How this can be, I do not well understand. He speaks of no particular individuals, nor of any distinct bodies of men. He treats of certain errors, which he accurately U

enough defines; and his only allusion to persons is under the character of those who are chargeable, in whole or in part, with these errors. Whoever, therefore, is consciously free from them, ought to feel equally conscious that the censure conveyed is not intended for him.

But the principal charge preferred, and that on which I wish to offer a few observations, is, that your correspondent has employed himself in dragging forth to view, and exposing to the profane gaze of the world, the imperfections of good men. There is somewhat, sir, very imposing in such a charge. It is easily made against any one who attempts, however humbly and kindly, to correct evils existing among persons "professing godliness;" and, to superficial readers, it may seem to require no further proof, than what is furnished by the simple fact of having made such an attempt. The offence, moreover, which it imputes, is very odious. From the spirit which pervades his paper, I do persuade myself that there is nothing from which D. W.'s heart would more recoil. But, sir, if this charge be loosely, inconsiderately, and in consequence unjustly, made, will it not involve its author in the guilt of speaking evil of his brother, and falsely accusing his brother, who, perhaps, was disinterestedly seek ing his improvement?

If the evil to be corrected, what ever it may be, be the fault of an individual, let it by all means be pointed out to himself, and not made the subject of public remark. If a man sin privately, let him be privately admonished. But if the evil be open; if it attach not to one or two individuals only, but extend to many,-and those, persous in ostensible situations; if it relate to their public and official conduct, and especially to their instruction of the people, and thus be likely to spread and he disseminated, if it be already

"prevalent;" what alternative is there between publicly noticing it, in such a work, for instance, as the Christian Observer, and suffering it to go on and diffuse its influence, "eating as doth a canker?" If the animadversion be made "in love," and with "the meekness of wisdom," (in which respects I think your correspondent entitled to high praise,) who can reasonably object to the proceeding? Is this to be called displaying the infirmities of good men to profane eyes? The fact is, however blind we, and the circle of partial friends drawn around us, may be to our faults, the world is no stranger to them: and we best counteract their effects, and consult for the honour of religion, by acknowledging them, lamenting them, and striving to correct them in ourselves and each other.

Is there not a danger, sir, at least a possibility, of our mistaking a morbid sensibility to our own reputation for a righteous jealousy in the cause of religion? I am aware of the necessity of proceeding with great caution, and of observing many restrictions in the practice for which, under proper limitations, I still must contend. Particularly I am of opinion, with a writer, whom many of your readers will recognize and revere under the signature of T. S., " that the real excellencies of allowedly upright characters should be prominently marked, whenever their faults are publicly animadverted on." Yet I must agree with him when he says, "I am very far from thinking, that the real faults of any individuals, or any body of men, especially bearing a public character, or in any way distinguished as a city set on a hill,' should be screened from public animadversion and censure. It appears to me that such an exemption would be highly injurious to them, and extremely prejudical to mankind at large. Above all, I shall be the last to claim such an exemption for the ministers of religion, or for that distinct company

to which I have the honour to belong; for as their conduct is more likely, than that of any other body of men, to have an extensive and permanent effect on the best interests of mankind, it becomes proportionably important that it should be correct; and nothing, except the special grace of God, tends to render the conduct of any company correct, so much as liableness to public animadversion"."

But here, as in all cases, our main appeal should be to the holy Scrip tures. Is it their practice to draw a thick veil over the faults of good characters? Have not the honesty and impartiality of the inspired writers, in this respect, been always considered as giving evidence of the superior guidance under which they wrote? And is it not to this faithful disclosure of the faults as well as excellencies of good men, that we owe a full half of the rich benefit to be derived from reading the sacred histories? Had the principle which seems now to be contended for, been acted upon in the sacred volume, never should we have heard of insincerity and the want of faith in Abraham; of fraud and deception in Jacob; of the violation of meekness in Moses; of the ignorance and errors of the Apostles during our Lord's lifetime; of the dissension between Paul and Barnabas; and much less of the falls of Noah, David, and Peter. Never would St. Paul have publicly withstood St. Peter, at Antioch, and afterwards have reported his censure of him to the Galatians. Never would he have exposed the disorders of the Corinthian Christians, in epistles, which, though immediately addressed to the offending church, there could be no doubt would in a short time

See Letter in the Christian Guardian

for May 1810. It may be remarked, that all these observations apply still more strongly to the errors of ministers in what they teach to others, than merely to the faults of their own practice.

come forth to the knowledge of multitudes.

Under proper restrictions, therefore, I must be of opinion that openly to notice the public faults and errors of even good men, may be not only allowable, but even a duty; and that it may be in various ways useful.

1. It may benefit the persons themselves who are the subjects of animadversion. It is needless to say how blind we are prone to be to our own mistakes and defects. Often we shall not discover them but by the interposition of other persons. We ought to acknowledge some degree of obligation even to an enemy, who enables us to discern and correct them: how much more to one who, with a friendly intention, and in a Christian manner, points them out to us? But this, as I have said, cannot be done otherwise than publicly, where publicly prevailing errors are concerned. A late eminent character, whose too early removal to a better world we are all lamenting, once remarked to me, "The true Christian is distinguished by an anxiety to be right in every thing." Surely then such a person will thank the man who sets him right, or more nearly right, in any thing.

2. It may be useful to those among whom the errors in question may be likely to spread.-If we are ourselves to call no man father or master upon earth, certainly we are not to wish that others should receive our dictates, unconsidered and unexamined; but rather that, like the Jews of Berea, they should "search the Scriptures daily, whether these things be so or not." And whatever tends to put our people upon doing this, should not be offensive to us.

3. I cannot but consider such a paper, as that of D. W., as calcu lated to be eminently useful to young ministers, who have their scheme of divinity, and their plan of preaching, in a great degree, yet

to form. I know that the holy Scriptures are to be their great standard and model in every thing. But I conceive it to be the excellency of the paper in question, that it points out to them, with the finger of a master, various important particulars to be specially noted and copied in that great model. We are all, likewise, apt to be led by authority, and the practice of those around us: to many, there fore, the paper may be useful by leading them to compare what they have been accustomed to, with the scriptural standard.

4. I do conceive such a notice of existing faults and errors to be likely to prove beneficial, rather than prejudicial, even to men of the world.-I have before said, how vain it is to think of hiding our faults from their view. They will discover them whether we do or not. What then will be the effect, on the one hand, if we will see nothing but excellencies in those of our party (as they will term it), and are resolved to vindicate every thing? And what, on the other hand, if, while we assert excellency where excellency exists, they see us ready to acknowledge, and la ment, and strive to remove, error and evil, wherever they are found among us? In which case will they most respect us, not only as religious but as honest men? In which will religion be most honoured, in the eyes of all the observing part of mankind?

5. If it be hopeless to think of removing the evils complained of, then, lastly, it is highly desirable, for the benefit of all who may have met with exceptionable specimens of an obnoxious but important body of men, that they should know that all are not thus exceptionable; that, if a few deviate from sobriety and sound speech which cannot be condemned," a majority, it is to be hoped a large and increasing majority, study to avoid the evils into which those few fall.

I am sensible that this observation, in particular, may expose me, among some persons, to the charge of aiming too much to be “ a manpleaser." My only answer shall be in the words of the excellent Letter from an Old Clergyman to a young one, with which you favoured us in your Number for January, and which adds another to the many valuable papers, calculated espe cially for the benefit of the clergy, which are to be found dispersed throughout the volumes of your miscellany. "There is," he says, "an apostolic rule given us, by which it is our duty to proceed, even with those whose approbation there is scarcely a hope of obtain ing, giving no offence in any thing, that the ministry be not. blamed.' I am far from intending to advise you to be a pleaser of men. All I desire is, that there may be nothing to object to in your mini stry, but the purity of your doctrine and the fidelity with which you deliver it. These, alas! being suffi ciently objectionable to human na ture, let there, if possible, be no thing else in our ministry that is

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ON A CONTENTED DISPOSITION.

To the Editor of the Christian Observer. HAVING been educated in retirement from the world, and in the bosom of a happy family, I have consequently been excluded from those opportunities of becoming acquainted with the character and disposition of my fellow-creatures which schools afford. Blessed in my friends, and in a comfortable situation in life, I have always considered myself happy; and sup posed that all who, like myself,

* Christian Observer, January, 1815, pp. 14, 15.

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