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the Society of Friends, printed in 1806, page 23, to show their views in relation to the Scriptures and the Divinity of Christ.

"If any in membership shall blaspheme, or speak profanely of Almighty God, Jesus Christ, or the Holy Spirit, he or she ought early to be tenderly treated with for their instruction, and the convincement of their understanding, that they may experience repentance and forgiveness; but should any, notwithstanding this brotherly labour, persist in their error, or deny the Divinity of our Lord and Saviour Jesus Christ, the immediate revelation of the Holy Spirit, or the authenticity of the Scriptures; as it is manifest they are not one in the faith with us, the monthly meeting where the party belongs, having extended due care for the help and benefit of the individual without effect, ought to declare the same, and issue their testimony (that is disown them) accordingly."

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What becomes of our Deism, Infidelity,' &c.

JOHN.

NOTES,

Inserted in the Repository July 7th, and 14th, 1821.

"JOHN" authorises us to say that it was not his intention now to enter fully into the discussion going on in the Repository-but from the manner in which his last was understood, he is desirous of giving his views a little more at large-he is however disposed to give place to AMICUS, after the publication of the number inserted to day; reserving to himself the privilege of taking up the argument at any future period, if circumstances should render it necessary or proper.

"AMICUS" asks the favour of his friend "Paul," to let him occupy a few numbers of the Repository, until he shall have advanced as far in the discussion as his opponent, when they can start on even ground, which he thinks will make their communications much more interesting to their readers, and tend to bring the discussion to a speedier close.

We think the request of "Amicus" so reasonable that "Paul" cannot object to it, and therefore shall expect a number from him next week. ED.

PAUL agrees with Amicus that their "communications would be much more interesting to their readers, and their discussion brought to a speedier close," were they to start on "even ground," and continue at the same point in the discussion; and therefore is willing to grant the "reasonable" request

of Amicus to any reasonable extent. If Amicus will come directly to the point, and meet Paul fairly on the leading subjects he has broached, it shall not be his fault if Amicus be not heard till he is satisfied. But should he take the same circuitous rout, dwell as long on little things, and introduce as much irrelevant matter, (however important) in answering each particular letter, as he has in commenting on the Introduction, after hearing him a reasonable time, Paul will be compelled to interfere and claim his right.

On the whole, Paul is willing to make no account of John, but suffer Ami, cus to occupy as many numbers as himself; after which he hopes his friend, for his own credit, will not make his own diffuseness a plea for any farther privilege.

From John, whether he be a Deist, Friend or both, Paul takes his leave with some reluctance; not because he admires his candour, but because he has one trait seldom found among Friends, a willingness to come to the point-on this account Paul regrets he should be under any restraint and hopes to hear from him again when circumstances will permit.

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WHETHER there is any weight in the sentiments I have advanced to show why the society I advocate, should pursue their present course, I leave the candid reader to determine. I have given my particular views on the subject of Missionary concerns, which I have no doubt are in coincidence with those taken by a large number of my fellow professors. There is however one view of the case which may be stated as the great point which governs the Society in this and every other religious engagement. They hold the doctrine that without Divine assistance, no work of a religious nature can either be rightly undertaken or properly conducted. That we have no right to enter on any religious concern however plausibly presented without the call and qualification of the Holy Spirit for the service. With respect to foreign Missions, I believe it may be safely asserted, that hitherto the Society as a Body have not apprehended it a religious duty to engage in them; and that until they are so called and qualified, it would be contrary to their own principles, and very unsafe for them to meddle with them, lest in so doing they should incur that Divine rebuke, Isaiah i. 12: "who hath required this at your hands?"

Paul in his 4th number, objects to my first communication, that like the Society of which I am a member, I make too much of little things. But if these little things are beneath his notice. why did he make them a cause of complaint against us?—I have discussed no subject to which he had not first given sufficient

importance by making it a topic of censure.-But the truth is that those testimonies which he calls little, are only so in the view of corrupt human nature-they are neither little in their causes nor their consequences, they have Divine wisdom for their author, Apostolic precept and example for their confirmation, and human happiness for their end. Our Lord, who knew the importance of faithfulness in little things, has left us this truly divine aphorism, which should be deeply engraven on the heart of every Christian-" He that is faithful in that which is least, is faithful also in much and he that is unjust in the least is unjust also in much." Luke xvi. 10.

I will now briefly advert to some of those "little things" which Paul" considers as matters of small moment, 66 questions fit for none but children”—And first-of the ministry. Christ declared to the ministers commissioned by himself "Freely ye have received ;" your qualifications for the ministry have not been derived from colleges, theological schools or universities, but from the fountain of free Grace, and I command you "freely give." Now we have demonstrative evidence that the Apostles did not mistake the nature and intention of their Lord's command. Their precepts and practice afterwards bear testimony beyond the power of sophistry to invalidate, that they understood him to institute a ministry independent of any pecuniary consideration. And yet "Paul" considers an infraction of our Lord's command, a disregard to the precepts and example of the Apostles a childish consideration.

Secondly, of dress and address. The Apostle commanded the believers in his day not to be "conformed to this world,” and that their adorning should not be the outward, but the inward, "adorning of a meek and quiet spirit." And our Saviour told his disciples to call no man master, for one was their master even Christ, and "all ye," says he, “ are brethren." "How" says he, can ye believe who receive honor, one of another, and seek not the honor, that cometh from God only."

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Shall it then be deemed a matter of indifference whether a Christian professing to be redeemed from the spirit of the world shall stand an example of simplicity and non-conformity to its customs, or whether he shall enter with the giddy multitude into the changeable fantastic fashions of the times, into the use of false and flattering and often disgusting compliments? Little indeed must he be acquainted with the important consequences of a life of true self-denial, who would pronounce this a trifling consideration. The shape and colour of a garment considered abstractedly from the disposition which adopts them, and from the effects they may have on others are indifferent. Friends never thought otherwise. But whether the professors of the

Christian religion, the Disciples of him who said "Learn of me, for I am meek and lowly in heart," shall in the true spirit of the world adopt its vain fashions, its frivolous customs, its corrupt language, its dissipating amusements, its flattering complimentary address-or whether they shall hold up a steady testimony, against them all, we do indeed consider a matter of great importance and in this sentiment we are abundantly confirmed by most satisfactory experience.

Many of us know and feel the happy effects of an emancipation from the slavery of fashion, and are concerned that others may enjoy this great privilege. We sincerely lament to see so many of our younger members so blind to the high privileges of their education, as willingly to be chained to the car of Fashion, to be dragged about in the insipid circle of worldly pleasures, to see them rejecting the liberty purchased by the blood and suffering of their predecessors, for those effeminate and trifling gratifications which cannot satisfy an immortal spirit, and which are so inconsistent with the purity and divine excellence of true religion-to see them adopting a course which instead of confering real dignity of character, draws their attention to exterior ornament-makes them triflers-bars the avenues to the improvement of the understanding, and renders them objects of pity or contempt to all those whose opinions are worth consulting. "Paul" may call these "little things," may stamp the standard we have raised against them with the epithet of "childish" but with the most unequivocal evidence of experience, with the clear, plain precepts of the gospel in our favour, I hope and trust the Society of Friends may never let this excellent testimony fall to the ground, never consider that a "little thing" which draws after it a train of consequences so important and numerous that a volume might be profitably and interestingly filled in pointing them out.

I will now turn to some of those great things which “Paul” deems of "high moment and of eternal consequence."

And first Of sprinkling a little water in the face, which he terms "baptism ;" and of taking bread and wine, both of which he dignifies with the appellation of "Seals of God's covenant and badges of Christianity."

That water baptism or the sacrament of the supper, as it is termed, are the "seals of God's Covenant or the badges of Christianity," we have no better evidence than "Paul's" bare assertion. That they should ever have been so called, I deem the work of the busy system builder unsupported by one plain text, and directly contrary to the express language and general tenor of Scripture doctrine, as I shall endeavor to show. They are both mere types at best. By some they are termed "outward

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and visible signs of inward and spiritual Grace." Now all will acknowledge that inward and spiritual Grace may be and is largely known in the absence of these signs, otherwise thousands could experience the blessings of Divine Grace but once a month, and millions never at all. That these signs may be used in a state of gross pollution none will deny that there is no necessary connexion between them and the things signified must be admitted. How then can they be "seals of God's covenant and badges of Christianity?" Such the Scriptures never call them-such in the nature of things they cannot be. They may sometimes be used by the unregenerate and wicked! Of what then are they seals? Surely not of God's covenant, but rather of hypocrisy. Indeed it may be safely asserted that Divine perfection never ordained such uncertain, such equivocal symbols to be badges or seals of grace to the Christian; and I cannot conceive how any who delight not to dwell in the dark and misty region of shadows should be willing to give them such high sounding appellations.

I will now undertake to show from plain scripture testimony, First, What is the COVENANT OF GOD with his children under the gospel dispensation,-and secondly, to demonstrate from the same authority what is the SEAL of that covenant, and

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First, From the Epistle to the Hebrews, chap. 8th.—where the Apostle is engaged at large to show the difference between the typical dispensation of the law, and the spiritual nature of the gospel, and where for this purpose he quotes the Prophecy of Jeremiah which describes the new covenant dispensation in remarkably clear terms, " Behold the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah, not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not saith the Lord.For this is the covenant that I will make with the house of Israel after those days, saith the Lord-I will put my laws into their minds, and write them in their hearts; and I will be to them a God, and they shall be to me a people, and they shall not teach every man his neighbour and every man his brother, saying know the Lord; for all shall know me from the least to the greatest."See also Isaiah lix. 20, 21, quoted by the Apostle to the Romans xi. 26, 27. These passages exhibit in so striking a manner the nature of the Gospel Covenant, and the unbounded goodness of our Creator in the offer of such a compact with the human family, that I cannot, suppose that any further testimony can be needed to establish my first position.

Secondly. The Apostle, Eph. chap. i. 13. probably allud

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