perience demonstrates this fact, that where people make a free use of the bible, without a living oracle at hand, though doubt less a very plain book, they will differ concerning its import. Perhaps, indeed, this difference was first set on foot by some of those living oracles, in earlier times, when living and breathing oracles were not as pure and honest as they are now, or, at least, did not understand the bible as well as they do now, when they have no motive to mislead the minds of mankind. The question, however, is, whether it would not be better to put the standard into the hands of the people, which is a concise and clear statement of the great points of doctrine and discipline, and let it be the business of their teachers to show them its exact congruity to the sacred scriptures; for so sure as they set themselves about that business, they will often make very wild work of it. I have been put into this train of thoughts by several indications which appear to look that way. I have, in the first place, noticed, and especially since the science of ecclesiastical jurisprudence has made such progress, that the great leaders in that career never make any reference to the word of God in our ecclesiastical courts; they appeal directly to the standard as the grand and only law book, or to the paramount authority of precedents founded on that standard. There are, indeed, some men, who will sometimes blunt, bungling, and old-fashioned quote the scriptures, and urge a passage from the bible, in some disputable case or question. But they are generally laughed at, or frowned upon, as totally wanting all skill and sense of propriety; or, perhaps, are pitied for their ignorance, ill-timed observations, and rawness in such matters.* In a few rare instances, I have known some of these uncourtly blunderers to insinuate, that a certain passage in scripture rather militated against the standard, and in that case they never failed to draw down upon themselves heavy censures, and strong indignation. * At a late meeting of the Young Men's Missionary Society, during the trial of Mr. C--, a motion was made to exelude seripture proofs, as improper. In the next place, I have observed, that these true and thorough ecclesiastical lawyers do not promote the reading and discussion of the scriptures among their people. Such an inclination appearing among their people would excite alarm and surprise, as I have before remarked, and would not fail to meet with serious opposition. I do not hesitate to declare, that if such a propensity should manifest itself in any of the congregations of these triangular preachers, in this city, it would not fail to excite great alarm, and would immediately be suppressed and put down. What," they would say, "these people are about to become wiser than their teachers!" They endeavour, indeed, to get their people together to pray and sing psalms but not for discussions ! And I call upon the people of this city to witness, that no meetings or associations for rational inquiry into religious subjects, grounded on the scriptures, is ever set on foot or encouraged here.* 66 It would make people speculative-would result in disputes, metaphysics-perhaps divisions and heresies. They had better let the bible alone, and leave it for their great masters to explain to them that awfully mysterious book, in such time, place, and manner, as they please. Dr. M.Leod remarks, (Sermon 6, p. 232.) that in well-regulated churches, where piety is cultivated by the pure preaching of evangelical truth, the ordinary means of growth are the noiseless conversion of the children of Zion, that is, in their infancy. This seems to be a grand discovery, but, at the same time, implies a concession, that the world has never yet seen a wellregulated church. The plan of regulations the Doctor has in mind I presume would complete the good presbyterian, and be a great benefit to the world. The Doctor informs us (p. 231) “that the promise of God secures the salvation of the offispring of believers dying in infancy." If this be true, on account of the bad regulation of churches, it would seem to be the duty of all * Bible Classes are formed, among the young people in several congrega tions in this city, and their object is highly laudable, but essentially different from the one above mentioned. In these classes, the priest is the oracle; and the knowledge which comes over, is from an alembic, which gives every thing the exact colour and spirit of his opinion. There is nothing like free discussion intended, or accomplished. Christians to pray that God would take away all their children in infancy; since, according to the best light we can get, growing up to manhood, they more than half of them live and die in impenitence, and are lost. There seems, however, to be some difficulty in this opinion, but here is no place for argumentation; and the great authority of the Doctor seems to forbid it, if there were. Yet, I must observe, holding this great man to his own premises, if such be the condition of the infant children of believers, that dying in infancy, they would be all saved, it must be because Christ has made atonement for all their sins, which "atonement," the Doctor says, "excludes subsequent punishment, and implies reconciliation :" but, such being their condition in infancy, I trust it will continue to be their condition, though they should attain to the years of Methusaleh. On the contrary, if the child of a believer reaches seventy years, and then dies a sinner, it must be, on the Doctor's plan, because Christ never died for him, and had he died in infancy, he could not have been saved. But presently the Doctor begins to talk about his children rejecting God's promise of eternal salvation, and says, "they will be saved, unless they reject the promise of eternal life.” I only desire to caution him to take care what he says; for does he mean to say, that a promise of eternal life is made to any one for whom Christ did not die? or, when made to one for whom Christ did die, is it ever finally rejected? He is over his line. For myself, I read that the promises of God in Christ, are not yea and nay, but YEA and AMEN. This, however, by the by. But I am struck with the beauty and harmony of a system. We first see the doctrines of the everlasting gospel preached to the church and to the world, to people of all classes, without giving offence. Even the offence of the cross has ceased, and the gospel no longer sends a sword on earth, but peace. Like a gentle anodyne, it creates peace and quiet in every bosom, and soothes every conscience. In the next place, ecclesiastical polity is becoming a grand science, opening scenes well calculated to furbish dormant talents, enkindle glorious ambition, and bring the church on high ground. In the third place, a smoother road to conversion is discovered. The terrible noise made about religious revivals in this country is all mis take, or, more properly, a delusion. People generally become religious in infancy. "This mode of bringing home to the great Shepherd the lambs of his fold, seems to be more congenial with the order of his kingdom, than the sudden incursions which are made into the territory of the god of this world in order to pluck the prey from the mighty, and bring a stranger to the commonwealth of Israel. The mode of conversion alluded to, in the latter case, is indeed more remarkable; but this fact indicates that it is somewhat EXTRAORDINARY." If, then, in the numerous revivals called religious, since the days of the Reformation, in all parts of christendom, but now and then an incursion has been made into the kingdom of the god of this world, and if a stranger, plucked with noise and bustle from the mighty, has been an extraordinary case, and not congenial to the order of Christ's kingdom, let preachers become a little more bland and soothing to pride and hypocrisy; let the church become a little better regulated, and rise to more show and splendor, and these noisy awakenings will cease to trouble and confound her spiritual lords; the church will soon be filled up with noiseless conversions-indeed, will rise in self-importance and self-deception, till her bloated and rotten fabric, together with her infatuated builders, shall sink together in one common ruin. INVESTIGATOR. No. III. In introducing a letter of the celebrated Gilbert Ten nant, to his brother, William Tennant, during his ministry in Philadelphia, I trust I shall confer a pleasure upon every evangelical reader; as it furnishes a noble specimen of the vigorous conceptions, and ardent zeal, of a great and pious mind. I have only to beg, that the tame and temporising spirits of the present day would read it, and see the immense distance they stand from the temper and feelings of the fathers of our church. They may, also, if they please, perceive no less dif ference in their views of the character of God, as well as the nature and quality of that affection which creatures owe him. INVESTIGATOR. TO THE INVESTIGATOR. If you can make any use of this extract, it is at your service. The publication is in my possession. In a letter to his brother William, after mentioning certain measures, and modes of proceeding, which appeared to him the effects of carnal policy, and coldness or cowardice in the cause of religion, Mr. T. says, "O, my dear brother, the prudence of hypocrites, and many of the pious of this generation, though it be highly esteemed among men, is an abomination in the sight of God; a mere mystery of selfish, sneaking, cowardly iniquity. They get by this a good name amongst the wicked, which they call character. But what good do they with it? And what comfort have they in it? For my part, I look on a character so got, and so kept, to be a scandal, and a reproach. Away with the abomination of carnal cunning! Let us come out for God, as flames of fire, and say, with gallant Luther, madness is better than millness in the cause of God! Let us imitate dear and noble Zuinglius, who, when mortally wounded in the field of battle, triumphed over his bloody papal enemies, yea, and over death itself, in these ever memorable strains of heroism, Quidni hoc infortunie? O primitive simplicity, and divine fortitude, whither are ye fled? Surely all flesh have corrupted their way, and there is none upright among men! Surely, surely, there is no reason to be scared at the precious cross of our dear and venerable Lord Jesus, or to contrive or come into soft methods to please the ungodly, and screen us from the utmost weight of suffering that men or devils can inflict. O, it is honorable, it is ravishing, to suffer for our dearest Lord! It is a small expression of grateful love to our great and good master, in return for his unmerited, immense, condescending love to us; and, therefore, if God so please, let good and bad, men and devils, roar and rage, yea, let the whole creation come against us, with all its fury and force, strip us of every thing naturally dear to mankind, curse us, condemn us, tear us to pieces, or grind us to powder, it is sweet, it is lovely, it is precious. kinds of suffering, and that in the highest degree that ever were All |