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degrading terms which the language of inspiration makes use of, to denote the total apostacy of all fallen natures, whether of angels or men. I am, however, wellconvinced of the truth of what you

have asserted in your answer to my first letter, that there is not, nor can there be, any good in any creature, but what God communicates ; and not only fo; but it is God alone who does by his almighty power preserve and support what he freely bestows on his redeemed people.

As to what is mentioned, that the Lord put no trust in his servants, I think it must refer to the militant state of the church on earth..

Gentlemen, I have carefully perused your four numbers of The Advocate, &c. and I have found them not to be dry breasts to me; and I pray that the God and Saviour, whose truth you have undertaken to plead for, may crown your

labors with abundant success, and make his truth the favour of life unto life to all who hear it. I have been much edified by the criticisms in your

three first numbers, and I was greatly disappointed in my expectations, when I found none of those edifying and profitable criticifms in your fourth number : but I must acknowledge that you have made some amends for that defect, in the judicious and pertinent Remarks which you have made on 1 Cor. xi. 27, 28, 29. In those I think you have fully entered into the apostle's meaning concerning the ordinance of The Lord's Supper, with respect to the design of its inftitution: and I also am perfuaded, that you have pointed out the various forms in which the carnal mind

appears, in its most devout and pious efforts to merit the favor of Jehovah.But the more, it endeavors and exerts itself in these infidel acts

of

of piety and devotion, the more conspicuous and manifest will appear the enmity and rebellion of the fleshly mind against that God which the Scriptures reveal.

As I have found your Criticisms and your Obfervations profitable to myself, I would request that

you continue to carry them on in each future number; and The. Advocate for Revealed Truth can never be at a loss for proper materials for his work, because the oracles of God will abundantly furnish him with whatever is needful. My principal reason for requesting the Advocate to go on as he has begun, arises from the glorious hope which the gospel of the grace of God reveals for the very chief of sinners, and therefore that not I alone, but many more. will receive profit and edification, through the same means of communicating useful knowledge.

And now, Gentlemen, I take my leave for the present; but as it may happen that I shall have occasion to renew my correspondence at some future period, I deem it neceffary to declare, that in writing to you, I neither assume the office of a censor or a critic: these offices I leave for those who think themselves qualified to fill them ; but I wish to follow the example of those noble Bereans, who searched the Scriptures daily. And I also declare that ever since I perused your first number, I have freely given the Advocate both my hand and my heart. I remain, Gentlemen, with the greatest respect, Your sincere friend and humble servant,

A FRIEND TO TRUTH.

OUR correspondent is still diffatisfied with our application of Job iv. 18. to the eleet angels (page 67), notwithstanding what we have fince advanced in defence of it (page 164-5): and though we do not view his objections with an eye of jealousy, as he declares himself well affected to the truth which is concerned ; yet as we deem it important to ascertain the definite sense of every paffage of the inspired word, we are not unwilling to resume the subject.

advanced

1. His observations on the scope of the whole chapter, however judicious in other respects, must be considered (even in his own judgment). as insufficient for his purpose; furnishing, at best, nothing more than conjecture, and capable of deriving at least as much strength to our. side of the question, if we had need to employ them.

2. Against one of our remarks (the only one he has attempted to answer) he urges the example of Michael the archangel, who durft not bring railing accufation againsi Šatan : but we did not, in that remark, say that the fallen angels would have been railed at, had they been alluded to; we only stated it as probable that “the name “ Angels would have been accompanied by an “ epithet marking their present abasement :” and. if such an epithet amounted to railing, the New Testament would not have furnished us with the instances which we then brought forward.

3. His argument drawn from the common use of the word folly in the Scriptures, where it is employed to denote the general depravity of a fallen creature, appears cogent at first sight; but its force vanishes on the consideration that the remark cannot be extended to the original word, for this verse affords the only instance throughout, the Old Testament, of that word's, being rendered folly.

4. The fervants of God here fpoken of, cannot we imagine be the members of the militant church, because (as we intimated in our former answer) they are distinguished from them that dwell in houses of clay in the subsequent verfe. But were it even so, can it be supposed that two classes of beings set at fo immense a distance from each other, as redeemed men and loft angels, would be so closely connected and fo ranked together, as (on our correspondent's fupposition) they appear in this verse, He put no trust in his servants, and he charged his angels with folly.

To what has already been said, we may add, that the fallen angels are not in any other part of the Scriptures styled God's angels; on the contrary they are called the Devil's angels, Mat. xxv. 41. and the Dragon's angels, Rev. xii. 7, & 9. We would also again direct our friend's attention to what we have offered on this subject in page 165; and we are persuaded that when he well weighs our remarks, and compares with them what he has advanced in opposition to them, he will discover, with us, a fresh testimony to a truth which he indeed appears to believe and to love: a truth offensive to those who perceive any excellence about themselves, but grateful to such as trust in God alone: a truth too which we hope our friend and ourfelves will hold fast unto the end, working in us, as it does in all, them that believe, admiration, and reverence, and thankfulness towards God, knowing that of him, and through bim, and to him are all things. N.

EDITORS.

ON

ON HUMAN METHODS OF ESTIMATING THE

DIVINE CHARACTER.

CICERO, the great philosopher of Rome, has reprehended Homer, for having transferred human infirmities to the Gods, instead of bestowing their perfections upon man.

And if we examine the sentiments of modern religionists, we will find that they have been guilty of the same error as the poet : they are not indeed perfect anthropomorphites, they do not suppose that God has legs and arms, and ears of the same shape as those of man; but they have invested him with human passions, and represent him as acting not differently from the weak and corrupt fons of Adam. Their conduct ferves to illustrate the manner in which metaphysicians suppose that we form our notion of God, by attributing to him the qualities we perceive in ourselves. It reminds us also of that paffage of Scripture in which God says to the wicked, Thou thoughtest that I was altogether such a one as thyself, but I will reprove thee.

Let us examine more minutely the character of some of the numerous idols of the religious. And in the first place, we can easily see that the conceptions which many devout perfons have formed of the providence of God, are founded upon a view of their own limited powers. For as they are incapable of directing the free actions of their fellow-creatures, and are frequently obliged either to alter their own plans according to the conduct of others, or in some

cafes

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