illustrations, and pagan superstition mingled its vagaries, with the purity of divine truth. We all know how re luctant we should be to adopt and undertake to defend the exact positions of many of the early fathers, even on those points, in which we doubt not that they held the substantial gospel. With more restrictions, the same remarks apply to the reformers from popery. Although, when we consider the darkness from which these men emerged, we look at the extent and correctness of their theological knowledge with amazement, yet it is hardly possible that they should have advanced to that technical exactness and fulness of acquisition which would result from the protracted labors and conflicts of their able successors. We may detect errors in those who have gone before us, or see truths which they did not discover, and yet be indebted to them for the ability to do either. A dwarf may see farther than a giant, when the latter has put him on his shoulders.Besides, substantial correctness in doctrine, does not imply exact precision in definition. Every one knows that imperfection of language, by which we so often fail to convey to other minds the ideas of our own; and how apt we are, when the eye is fixed upon some single truth, to overlook the remote relations and consequences, of the mode of statement, which we adopt. Few men, perhaps none, possess that measure of intellect, which enables them to see the whole drift and bearing of every position, in so enlarged a science as that of the ology, or to bring the natural strength of intellect, to the arrangement of a system, with entire exemption from the influence of the early prejudices of education and habit. Even the most ardent love of truth, is not always the most favourable to systematizing a creed in a course of logical and precise propositions; nor would it be strange, that men who like the reformers, discovered, truth obscured by so much rubbish, should lay hold of it with an eagerness that would

overlook the minuter regularities and beauties of the precious treasure.It would not be more surprising, in their circumstances of conflict, should their statements of doctrine receive, in no small degree, their shape and aspect from the errors of their antagonists, and while opposing directly and successfully the errors they aimed to demolish, should leave themselves open to the oblique, but formidable attacks of future assailants. As illustrative of these remarks, permit me to express the opinion that while Calvin maintained the utter insufficiency of man to effect his own con version to God, in opposition to the error, that man possesses power, in every respect, adequate to such a change, his statements are not always safe from the charge of subverting human accountability. The reason is doubtless to be found in the fact, that the latter doctrine was not disputed ground .And had this great man foreseen the apostasy of his pupil Arminius, and the manner in which he turned his weapons against the master, he would probably have effectually closed that pass to onset.* The question of the free-agency and dependence of men has ever since greatly agitated the church, nor is it per-' haps too much to say, that the principles on which the consistency of these doctrines rests, was a desideratum in theological science, till the "Essay on the will," by the immortal Edwards appeared. The degrees, then, of acquirement and correctness in theology, as a science made up of human expositions of inspired truth, have been greatly diversified at dif ferent periods. For many past ages, there has been progress and improve ment, and from the thick darkness

which preceded the reformation, an attentive eye may easily trace the varied degrees of illumination, advancing from the first dawn of morning, toward the strong lustre of the perfect day.

The design of these remarks, Mr. Editor, you cannot easily mistake.Why should improvements in every human science be hailed as auspicious to the welfare of man, and yet the very intimation of progress in the celestial science of theology, be scowled upon with disdain, or cast out as impious. If the interpretation of the word of God, is committed to the talents and piety of human expounders, then, let the wisdom of the great and good, of every age, the results of their toils and researches, be summoned to our aid. It is no impeachment of the skill of a military commander, that he fortifies anew the points of defence which former assaults have proved to be weak; nor that he selects those positions for conflict, which furnish the best means of annoyance to the enemy, with the least injury to him

self.

5. Obligation to know the truth is limited only by the capacity and the means of knowing it. The varied natural endowments of mankind, the different circumstances of their condition, and the different means within their reach, obviously indicate different degrees of obligation, with respect to the acquisition of religious knowledge.

With this exception, ignorance of any part of the truth can be ascribed only to the want of a right heart. But powerful and extensive as is this cause of error, whether it operate in wilful rejection of evidence, or in negligent indifference respecting points of belief, it is an offence of deep criminality, and can never be pleaded in arrest of condemnation. If, therefore, we would neither ascribe imperfection to the divine word, nor make guilt its own apology, then, so far as man possesses the capacity and the means, so far he is bound to know the truth. As the efficacy of truth is con

fined to its reception, God has extended our obligation to the belief of the whole gospel, with the single proviso, that it is required of man according to what he hath, and not according to what he hath not. Adopt any principle, Mr. Editor, which shall fix other limits, and you take away all obligation to explore the field of truth, beyond the limits which you assign, however profitable may be the discoveries, there to be made. And who with just views of the aversion of the human heart to the truth, will expect it to prompt to one step beyond the pressure of obligation? If the obligation be, to believe only a part, and if the specification of that part is not made by the Author of revelation, by whom is it to be made? Plainly, by man. By what rule? Plainly, according to his own inclination-and thus his obligation to submit to the testimony of God, is reduced to the liberty of consulting his own will. The limit then of God's instructions, and of our capacity, is the limit of our obligation to learn; as far as the light shines, and our power of vision extends, so far we are bound to see.

6. There may be great diversity of religious opinion without substantial diversity of religious character.Such diversity of opinion may result from different capacity and different means of discovering truth, and there fore exists with an equal degree of honesty in investigation.

Another cause of diversity and er ror of opinion, is to be found in the remaining depravity of christians.→ All who do not maintain the absolute perfection of christians here on earth, will readily concede that they may be influenced by worldly and sinister motives, by those prepossessions and prejudices, which arise from passion, party, and other like causes. And when we reflect how much is promis ed to a spirit of docility, we shall by irresistible deduction infer, that much the greater part of contrariety and error of opinion is to be traced to the want of perfection in this christian grace. This defect with what is im

will not allow him to avow and propagate opinions, which he does not adopt; benevolence will not suffer him to be silent on truths, which he believes God has revealed for the benefit of men. It is a popular notion that in many cases, the cause of truth is to be best promoted, not indeed by concealing the substantial truths of the gospel, but by observing a strict neutrality on all subordinate points of controversy. But what demands, what justifies, this course?Does not the whole evil of controversy, lie in the spirit with which it is conducted and which it occasions? Has not controversy been the means of keeping truth in the world? and have we not an apostolic precept to "contend earnestly for the faith once delivered to the saints?" Besides, if the fact that minor points are controverted, is a reason for their omission, then we must draw the exact line between essential, and unessential truths, and pronounce the latter worse than useless, so long as they are points of controversy. Who is competent to the one, who is bold enough to venture on the other? That all scripture is profitable, is a position which rests on inspired assertion; and that all error which is opposed to divine truth is injurious, is an inevitable consequence. Such error cannot fail to be injurious, as it dispenses with the salutary influence of the truth which it denies. Piety undoubtedly may be found mingled with error. But in all cases in which other things are equal, we must expect piety in a degree proportioned to the truth received, or we must dishonour the lively oracles of God.

And Mr. Editor, permit me to ask you, if there are not many doctrines, which you would not pronounce universally essential, whose truth rests on an equally full and explicit testimony of holy writ, and demands the same unshaken faith, as others which you do regard as thus essential. Must not the denial of these doctrines, in many cases, result from deci ed impiety, and prove fatal to salvation?

In all cases must it not counteract all that salutary influence, which divine wisdom and goodness, designed in revealing them? How often are these very doctrines blessed to the conversion and salvation of the soul? for who will maintain that the Holy Ghost is confined in his saving operations exclusively to the exhibition of essential doctrines? If not, how often may silence on unessential points, be the occasion of perdition to your readers, by concealing the very truth which was necessary to the detection of the hypocrite, or the conversion of the sinner? How greatly may it retard the progress of the saint in the divine life, and delay his meetness for heaven?

Here also, Mr. Editor, you will at once discover the wish of your correspondent-viz. that you should conceal no truth, which you believe, when a fit occasion occurs for its advancement, nor refuse to expose any. error, when it calls for your animadversions. You will cause no direct injury to others, merely by differing from them in opinions. If they are right, well. If they are wrong, you will thus do what in you lies, to set them right. Temperate christian controversy is not unbecoming on any subject, which God has thought of sufficient importance to reveal. The first defenders of the faith, were not for neutrality on any point; they fought their way through a rebel world, declaring the whole counsel of God, alike contemning that policy which compromises with error, and that spirit which deals only in denunciation. To follow their steps is the only path of duty or of safety; the only course, in which you, sir, in your responsible station, can act the part of benevolence to man, or of faithfulness to your Lord and Master.

Lastly, it is my fervent prayer that in all your labours you may be guided by the wisdom, and governed by the spirit of Christianity. It cannot be necessary for me to point out to you, in detail, the various ways in which the wisdom and spirit of the Gospel

should influence your mind. I would only remark, that this wisdom, will consult time and place, the nature and relative importance of doctrines, the extent to which they are denied, the character and circumstances of an antagonist, and the varied methods of illustration and argumentation, as suited to different minds.

A christian spirit is opposed to all pride, prejudice, and self-confidence; it holds us under solemn obligation to seek the real good of those from whom we differ, makes us slow to condemn the character of others, or to impute their conduct to unworthy motives; and constrains us to admit evidence which exposes the error of our most fondly cherished opinions. It will lead us to treat an antagonist with cautious kindness, knowing how salutary such treatment will be to him, and how liable we are to fall into what he will construe as unkindness. A mere contest for victory, never fails to generate strife, and evil surmisings. Indeed, to the want of a christian spirit, the whole evil of religious controversy, as it respects the general interests of religion, and of which complaints are so common, is to be ascribed. Now, the surest expedient to prevent an effect is to remove its cause; and could a fatal blow be given to the remaining corrupt passions and prejudices of good men, then Christiaus might differ, and their differences would only subserve the cause of truth and righteousness

Nor is this an extravagant speculation. The day will arrive when real Christians will better understand, and better perform the duty, of keeping the unity of the spirit in the bond of peace; and when Christianity will not be severely wounded in the conflicts of her friends. The contest between the church, and the world may be prolonged; the violent, the bigoted, the intolerant, may cherish their hostilities, and fight their battles; but that the humble followers of Christ, who have drunk into the same spirit, should learn to differ from one an

other, in the exercise of mutual love and forbearance, is not a dream. It is the warranted and delightful hope, that the genuine fruits of Christianity, will yet flourish in richer abundance and in greater perfection, the anticipation of the appropriate effects of the religion of Jesus.

Of this spirit, I hope sir, to see you. an example. And though I would not expect too much from human infirmity, though you may, like others, sometimes fail of fulfilling to the utmost your good intentions, yet I should be pained to witness any failure in this duty, which cannot be fairly put to the account of Christian imperfection. Under the influence of this spirit, you may hope to turn many to righteousness, and to build up the saints in the faith, and holiness of the gospel; and should its salutary influence be counteracted by all others, it will not fail to bless with a present and an eternal reward, the mind which it governs.

I could not say too much on this subject, were I to be influenced only by my views of its importance. But having so long trespassed on your patience, I will only add, what probably you are aware of, that in your responsible station, the danger is not inconsiderable, lest, on the one hand, you violate the law of charity toward man, or on the other, betray the cause of truth and of God. And permit me to express the confident opinion, that a firm adherence to the principles now suggested, furnishes your only safety. They will all coalesce and form one grand controling principle of practice, viz. to contend for the whole truth with a christian spirit. They will thus allow you to accommodate, but forbid you to compromise; will require the utmost tenderness toward christian brethren, but not suffer you to forget that God as well as man, is concerned in your labours; nor to disregard that last and awful voice from heaven, which has proclaimed the strict, immutability of the revelation of brod. PHILALETHES.