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of truths which great men of old either altogether rejected, or could only dimly discern through a cloud of obscurity and doubt. The articles abovestated, as the discoveries of natural religion, are the great truths of Christianity; and they who contend for them, as inculcated by nature, have derived their conviction of them from Christianity, and from Christianity alone. They contemplate the phenomena of the universe by the light of revelation, and then rashly imagine that these phenomena would present the same aspect were this light with drawn. They mistake opinions, impressed by education, for the clear and certain deductions of reason, and think that they believe upon independent evidence, truths which experience seems to have shewn that revelation alone is competent to teach. Hence the grand problem, whether man be destined for immortality is solved in a moment, and that on which philosophers of old employed so much thought to so little purpose, is proved by arguments which, whatever force they have, adapt themselves to the feeblest understanding. That some of the ancients endeavoured to establish this doctrine is true; but if they really believed it, there is sufficient reason to think that their faith did not grow out of their reasonings, but that their reasonings were laboriously sought for to uphold a preconceived opinion. And were Christianity proved to be a delusion, though a future life might be regarded as a consummation devoutly to be wished, I feel fully persuaded that the hope of it would in general rather be encouraged as a pleasing dream than as the presage of a glorious reality.

But having now inquired how far it appears probable that a revolution similar to that which was caused by the promulgation of Christianity could have been brought about by the researches of philosophy, and the gradual diffusion of knowledge, I proceed to say a word on the means by which this revolution was in fact effected. But I shall first consider the hypothesis of the unbeliever, I mean the hypothesis which the unbeliever must admit. According to this hypothesis, then, a few unlettered Jews, believing or pretending to believe in the resurrection of a crucified Master, while no

such event had taken place, and in a series of miracles which were never wrought, conceived the extraordinary design of converting the Heathen world to a religion which stood diametrically opposed to the prevailing superstitions, and which could flourish only by their total abolition. And these impostors or fanatics (call them which you please) had the temerity to rest their whole cause upon an appeal to facts which they maintained to be notorious, which facts they either themselves invented or believed without the shadow of a proof. Had we lived at the time when this extravagant project was devised, and had we, like modern Unbelievers, rejected all no tion of miraculous interposition, and consequently not admitted the truth of the facts which were brought forward in behalf of the new religion, what should we have thought of these men, and what expectations should we have formed as to the success of their undertaking? Should we not have confidently predicted, had we taken the trouble to predict any thing, that a few short years would bury the mad scheme, together with its mad projectors, in everlasting oblivion? Would a momentary suspicion have darted into our minds, that it might so happen that these spiritual Quixotes would change the religion of the world, and that the final event of their wild enterprise would be the overthrow of a worship which had stood for ages, supported by the civil power, and dignified by all the pomp and splendour which could captivate the imaginations and blind the understandings of its votaries? But in the exact proportion in which such a result appears improbable, does the credibility of divine interposition rise in the judgment of impartial reason. But mankind, it will be said, have always been credulous, and have in all ages shewn themselves the willing dupes of knaves and enthusiasts. Be it so. But did ever any portion of a community submit, for the gratification of credulity, to part with early prejudices and to undergo a total revolution of religious opinion? The followers of Joanna Southcott seem to have been ambitious of shewing how far credulity can go. But if Joanna had commenced with endeavouring to overthrow the Christian faith, I have not credulity

enough to believe that she would have robbed the man of Nazareth of a single disciple.

But let us now suppose the truth of the New-Testament history, and we immediately have a clear and satisfactory solution of a phenomenon which otherwise must for ever remain inexplicable. The world before the Christian æra was overspread with the dreary shade of idolatry and superstition; the glimmering light of reason was far too feeble to dissipate the gloom; when it pleased the great Disposer of all events to interfere for the merciful purpose of redeeming his benighted offspring from a darkness which hid the Creator from their view, and left them to wander without God and without hope in the labyrinths of ignorance and vice. Here was a dignus vindice nodus, and the hand of God may be traced in the grand result. A worship which its votaries believed would stand for ever has fallen, to rise no more, and only exists in the page of history to shew to what a state of mental degradation the creatures of reason have been reduced. The belief of one God, and the confident* ex

If man is not designed to live again, to expect a divine revelation would be absurd. The light of Nature may serve well enough to conduct a mortal being to the grave. But if man is destined for immortality, it might safely be presumed, that one great object of revelation would be to acquaint him with this destination, and that wherever revelation should be received, an assurance of human immortality would be felt. And such has been the fact. An Unbeliever might perhaps object, that the great majority of mankind, being altogether incompetent to judge of the evidences of revelation, must admit a future life upon authority alone. I allow it, and let the most be made of the concession. It is not the evidence of a doctrine, but the belief of it which is practically useful. And if the objector would be kind enough to consider how many opinions he is himself obliged to take upon trust, he would find the force of his objection not a little diminished. It is the appointment of nature, and an appointment which revelation could not be expected to set aside, that every man should in many cases trust to the knowledge of other men, and use it as his own. And it would be lamentable, in

pectation of a life to come, accompanied with the admission of a morality from which nothing ought to be taken, and to which nothing can be added, have prevailed for centuries in regions where, but for Christianity, Idolatry night still have maintained her temples, and called for her immoral rites and senseless oblations. And whatever may have been the corruptions with which Christianity has been disgraced, and its practical influence impeded, the impartial study of its records must ultimately restore it to its primitive purity, and present it to the world, as it proceeded from the hands of its Founder, "worthy of all accep

tation."

E. COGAN.

P.S. I think myself bound to thank Dr. Jones for the civility with which he has replied to my little observation respecting Musgrave's conjecture on the Orestes of Euripides (XVIII. 696). But, perhaps, I ought in justice to myself to state, that the Doctor has altogether overlooked the ground of my observation. Whether the conjecture be true or false must be determined by metrical considerations; and by these considerations it is decisively refuted. This, I conceive, will be questioned by no one who has studied what has been written in Germany on the Greek Metres since the time of Mr. Porson. With respect to the expression abeg' quaλce, it may be compared with the novτa media of Sophocles, the quorum æquora curro of Virgil, and many other passages, in none of which do I consider a preposition as understood, having long since become a convert to the doctrine of Herman, laid down in his ingenious treatise on Ellipsis and Pleonasm. That maλλ is used for aι, in the Electra of Euripides, I should have felt confident, even without the authority of Porson, Seidler, and others, and I agree with Brunk, that both παλλειν and αμπαλλειν are em

deed, if the majority of the species, to whom the means of mental cultivation are in a great measure denied, might not be permitted to enjoy the benefit of truths, the evidence of which they are unable to appreciate.

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N the Number for April last, XVIII. 220, your readers were informed of the ineffectual attempt of about twenty ministers and elders of the Society of Friends in Philadelphia, to censure and silence Elias Hickes, who had for many years been much esteemed as a member and minister of blameless conversation, and I am told of unrivalled eloquence.

Their accusations and his replies have been published in America, and the points at issue discussed in several periodical works, none of which have seen, nor do I know that more than a single copy or two have reached this country. Foiled in this effort to incite their brethren to condemn Elias Hickes, for professing what they termed "his heterodox doctrines," which, it appears, subsequent to their denunciation, "thousands flocked to hear him preach," and which many Friends considered as gospel truths, given forth by him in primitive simplicity:" in this dilemma, being mostly members of a body called, in former times, the Meeting for Sufferings, when persecution against Friends was the order of the day, (and which Meeting still, absurdly enough, retains the same name,) they drew up, and had influence enough to induce that body to sanction an exposition of their faith, and to present the same, as an orthodox creed, to the last Yearly Meeting of Friends, held at Philadelphia. Indeed, "such was their sanguine assurance of being able to carry it" through that Assembly triumphantly, that they ventured, previous to presenting it at the table, to have it printed, and stitched for circulation.

By the constitution of this Assembly, it consists not merely, or chiefly, of ministers and elders, but, like the first Christian Council, on matters of general concern to believers, of brethren also. See Acts xv. To the

influence of this numerous, intelligent and very important part of a Christian Church, is probably to be attributed, the signal defeat of the deplorably weak project of those ministers and elders, who would blindly have laid upon their more enlightened brethren burdens too heavy for them to bear, by rashly venturing to impose upon them, in unscriptural terms, for doctrines, the commandments of men.”

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But "by a very general current of voices," their creed was wisely “rejected, and an edition of ten thousand copies ordered to be suppressed." In what manner this suppression of the creed, discarded by this Yearly Meeting, was directed to be carried into effect, I cannot say; but after this decision, it can have no pretence to claim the sanetion of this Assembly.

Another account of this memorable transaction says, "It is a day of great excitement amongst us formal profes sors. A happy circumstance has ta ken place, and their plans have been frustrated. The Yearly Meeting opposed their designs like a mighty tors rent, and some, if not all of thein; will be reduced to the ranks, on the floor of the house. A humbling circumstance; may they profit by it."

Such was the moderation of the great majority, whose unanimity is thus described. They appear never to have thought of excommunicating those who would have thus brought them into bondage. Yet I have reason to believe, this restless Junta, whose projects have been so lately and so signally defeated at home, have already devised a plan for the diffusion of their rejected articles of faith among their brethren in this country. I understand a large packet of copies of this creed were shipped from Philadelphia by Jonathan Evans, of that city, who was last winter denominated their " Pontiff," and signed their creed as the official organ of the Meeting for Sufferings above-mentioned; and that this packet was addressed to Josiah Forster, of Tottenham, Clerk to the two last Yearly Meetings held in London. Should he have received it, he can, in a subsequent number of your journal, correct any errors that may be found in that part of this curious Transatlantic Creed, which I herewith submit to the judgment of

your readers, and more especially I would call upon such of them as are members of the Society of Friends, and sincere inquirers after truth, to try all its doctrines by the Scriptures.

"Creed, Article First.

"We have always believed that the Holy Scriptures were written by divine inspiration, that they are able to make wise unto salvation, through faith which is in Christ Jesus: for as holy men of God spake as they were moved by the Holy Ghost, they are, therefore, profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works. But they are not, or cannot be subjected to the fallen, corrupt reason of man. We have always asserted our willingness, that all our doctrines be tried by them,

and admit as a positive maxim, that whatsoever any do, (pretending to the spirit,) which is contrary to the Scriptures, be accounted and judged as a delusion of the devil.

"Second. We receive, and believe in, the testimony of the Scriptures, simply as it stands in the text, There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one.'

"Third. We believe in the only wise, omnipotent and everlasting God, the Creator of all things in heaven and earth, and the preserver of all that he hath made, who is God over all, blessed for ever."

From hence it is easy to see how little a professed belief in the inspiration of the Holy Scriptures may amount to, when asserted by such as decry all the "reason of man" as corrupt, except their own, which they are apt to fancy is supernaturally illuminated, without any just ground. In this case, the first-fruits of this delusion manifestly are to lead them to mistake the most notoriously corrupt text in the New Testament, for genuine Scripture. Their third article is in substance entirely scriptural, though not expressed in the exact words of the sacred writers. But how it comports with that which precedes it, or the nine which follow, and are not more luminous as a whole, the compilers have not attempted to shew, and perhaps never considered, unless

since the Creed has been criticised by the American periodical press. The following brief, but pertinent observations on it, by the Editors of the Universalist Magazine, published in Philadelphia, may have been thought severe, yet they are well worthy the serious attention of its compilers and patrons. It" contains," say these Editors, "some truth, more error, but most of all, that which conveys no definite idea whatever." I am unable to deny the justice of these remarks, after maturely considering this very singular production; and that I may not trespass farther on your readers, I will, for the present at least, add no more, than that I remain,

SIR,

BEREUS.

Jan. 5, 1824.

A PERUSAL of the correspond

ence which has lately taken place on the important question whether or not it be in the power of the Deity wholly to exclude evil from the universe, brought to my recollection the following passage in Dr. Priestley's Letters to a Philosophical Unbeliever: "As the pains and mortifications of our infant state are the natural means of lessening the pains and mortifications of advanced life, so I made it appear to the satisfaction of Dr. Hartley, in the short correspondence I had with him, that his theory furnishes pretty fair presumptions, that the pains of this life may suffice for the whole of our future existence, we having now resources enow for a perpetual increase in happiness, without any assistance from the sensation of future pain. This speculation will, probably, appear before the public in due time, together with other observations relating to the extension and application of this wonderfully simple theory of the mental affections." * Although it is much to be regretted, that Dr. Priestley's design of publishing the observations above alluded to was frustrated, I feel persuaded, that some of the able men who contribute their profound reflections to the readers of the Repository, possessing as they do the data on which the Doctor

Mr. Rutt's edition of Priestley's Works, IV. 354.

rested his speculations, could, if their minds were earnestly directed to the inquiry, follow out the train of reasoning which led him to the consolatory conclusion in which it appears that Dr. Hartley concurred; and I venture to request that these gentlemen will have the kindness to take the subject into their consideration, and to communicate to your less learned readers the result of their inquiry.

Being myself a believer in the Doctrine of Philosophical Necessity, and an Optimist, I have conceived that the degree of evil which has hitherto existed in the world could not possibly have been avoided, because the Deity necessarily adopts in every instance, the best possible course of proceeding, and therefore as evil exists, it follows that it was unavoidable in the very best system that infinite wisdom and goodness could devise. I will can didly confess that this view of the system of the universe, although, upon the whole, highly calculated to inspire confidence in the great Power that rules over us, has nevertheless at some seasons, suggested uncomfortable reflections. For if the experience of the pains of childhood was necessary to ensure the enjoyments of advanced life, how can we be certain that pains of great intensity and of long duration may not, upon the same principle, be equally necessary, in the successive periods of future existence, to our advancement in virtue and happiness? And yet, if we deny the necessity of the pains which are now actually endured, we do not get rid of difficulty; because if they were not necessary, their infliction detracts from the perfection of the Divine goodness; and if the Deity could gratuitously introduce a smaller de gree of evil, what security have we against a similar gratuitous introduction of a greater?

From such thoughts as these I have gladly fled for consolation to the exhilarating declarations of the sacred writers, that a period shall arrive when pain and death and every description of evil will be abolished and God be all in all. These declarations accord with our best feelings, and satisfy our utmost desires; and those who committed them to writing, proved, by performing works beyond

the ability of other men, that they had acquired a deeper insight into the real nature of things than falls to the lot of ordinary philosophers. Their sayings, therefore, are entitled to a proportionate degree of weight. This leads me to observe, that no speculation as to the termination of pain with the present life could be safely entertained by a Christian philosopher, unless it can be shewn to be consistent with those passages of Scripture which have relation to the state of mankind after death. From your review of Mr. Scott's Lectures, (XVIII. 657, 658,) I gather that he regards our Lord's description of the judgment, as applying to the dealings of Providence in this life with the Jewish people, at the period of the destruction of their civil and ecclesiastical polity. If he should be correct in this interpretation, there would still remain several passages which appear to teach, that men will be punished after the resurrection for the sins committed in the body, and these must be critically examined. For my own part, I freely declare, that I shall lend an attentive ear to any one who will undertake to prove that the passages in question convey a meaning different from that which has been generally assigned to them; and that they can be shewn to be consistent with the hypothesis, "that the pains of this life may suffice for the whole of our future existence." No man who has had much experience of acute pain, or who has witnessed the sufferings of those whom he loved, can contemplate with composure the prospect of future sufferings such as even Dr. Southwood Smith supposes may be endured by some human beings; and when we sum up the miseries which in an infinite variety of shapes, flesh is heir to, we are sometimes tempted to doubt whether such things could happen under the government of a truly benevolent Being. I grant that these doubts subside, when, on taking a more enlarged and dispassionate survey of the world, we are enabled to discern the tendency of all events to produce a progressive amelioration of the state of society.

Having thus presumed to moot a question in the discussion of which I am very ill qualified to take a part,

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