It seems to me that it would be almost a superfluous labour to enter into a more particular and minute examination of other texts which have been cited in the same manner with those I have already mentioned, as affording some sort of countenance directly or indirectly to this doctrine. Not that they are after all very numerous, even when selected from all parts of Scripture, separated from their connexion, and arrayed together in one catalogue for the purpose of making a stronger impression, according to the practice too common with theological writers of all parties. With respect to all of them the general remark we have already made may be repeated, that they are evidently intended merely as descriptions in lively and forcible, (most commonly poetical) language, of the actual wickedness which has prevailed in particular ages and countries, but have no reference whatever to this or to any other doctrine respecting the causes to which this lamentable fact is to be ascribed.

Of one text, on which as much stress has been laid as on any other, "What is man, that he should be clean, and he that is born of a woman, that he should be righteous ?" &c. (Job xv. 14), it has been well observed* that the words are found in the Bible it is true, but are not on that account to be received as the expression of Divine truth, being merely exaggerated representations of human infirmity made by Eliphaz, the Temanite, which provoked even the patient Job to reply, "Miserable comforters are ye all-ye are all forgers of lies. O that ye would altogether hold your peace, and it should be your wisdom.". The folly of this mode of quoting Scripture surely needs not be exposed. There are no tenets so opposite and contradictory, but that in this manner an apparent support could be obtained for them in language professing to form a part of the revealed word of God.

With respect to those quotations which are not liable to this decisive objection, it may be remarked, that they must at least be understood in such a sense as to be consistent, not only with other parts of holy writ, but with other declarations of the same writer. When, for example, we find such strong expressions used by the Psalmist as that which has already been considered, we must not forget that it is the same person who elsewhere declares "I have set the Lord always before me ;"-who appeals to God for the rectitude of his intentions and conduct in such terms as these, "Judge me, O God, for I have walked in my integrity.' If from one psalm we may pick out such words as these, they are altogether become filthy; there is none that doeth good, no not one," and if, regardless of their connexion and true application, some are not slow to represent them as expressing the doctrine that man is "utterly indisposed, disabled, and made opposite to all that is spiritually good, and wholly inclined to all evil, and that continually," we find multitudes of places in the same book, which speak of the righteous, the holy, the upright-"Mark the perfect man and behold the upright, for the end of that man is peace ;""shout for joy, all ye that are upright ;"-" all the upright in heart

66

See Dr. Cogan's admirable Letters to Mr. Wilberforce, on the doctrine of Hereditary Depravity.

shall glory;"-"the righteous shall be had in everlasting remembrance;"-" rejoicing is in the tabernacle of the righteous;" &c.

Will it be objected that to dwell in this manner upon such ap parent contradictions, is to represent the word of God as abounding in inconsistencies, and as furnishing materials from which the most opposite systems might with equal ease be constructed ?-F reply, that I have simply stated undeniable facts; and that when it is obvious that the general tenor of Scripture is in one direction, -if we meet with a text here and there, the words of which when taken by themselves are capable of expressing a different sentiment, it is our duty, if they are ambiguous, to give them such an interpretation as is conformable to the general sense of Scripture, and at all events to take those passages which are clear and plain as the key by which to interpret the more obscure and difficult. Above all, we should beware of the unreasonable and baneful practice of heaping together detached texts collected from every part of the Bible, regardless of their connexion and original intention. This is a flagrant abuse of the word of God-a wresting of the Scripture, if not to our destruction, at least to our serious loss and danger. It has contributed more than any one thing that could be named to the divisions among Christians and the scoffs of un-believers; who, when they find contending parties confidently professing to derive from the same sacred standard, doctrines apparently the most opposite, are naturally induced to represent the whole as vague and uncertain; and consequently destitute of the character which we seem entitled to expect in a revelation proceeding from the God of truth.

It seems to me, however, impossible to deny that the general tenor of holy writ has no tendency to encourage the belief that all mankind, as descendants of Adam, are born with a prevailing disposition to evil and nothing but evil continually. Whatever inferences systematic theologians may have ventured to draw from a very few insulated and misunderstood texts, the Bible at large teaches us that God has made man right; that He has created Him in His own image, having breathed into him a living soul-inspired him with a rational understanding whereby he is able to contemplate his Maker's works, and to show forth His praise; to receive His laws, to acknowledge their excellence and obligation, and to render a reasonable and willing obedience. Thus we are endowed by our heavenly Father with a mental and moral constitution worthy of His creatures and children, and the world in which we are placed is well adapted not only for our present happiness and comfort, but for supplying such means of moral discipline and improvement as shall tend to refine and purify our natures, and gradu-ally prepare them for a more blissful state. Far from having any ground to vilify the nature which God has given us, it becomes us to bless and glorify Him who hath made us what we are. We are called upon alike by reason and revelation-by our consciousness of those noble faculties which raise us above the beasts of the field, and assimilate us to more exalted intelligences-by our observation of what passes in the world-by the experienced efficacy of the education which the present state was intended and is admirably

calculated to administer, in exercising and strengthening our powers, enlarging our understandings, so that they may take a clear and steady view of things real though invisible, and finally placing our affections upon things above to acknowledge and adore His infinite wisdom and goodness who has so richly furnished his rational offspring with the most valuable gifts, and surrounded us with the means and motives to cultivate and improve them to the utmost. He has made us but a little lower than the angels; and even this inferiority is but for a short time; for He has abundantly enabled us, if we will, to advance from strength to strength and from glory to glory. Our reason, which is His inspiration teaches us to admire and be grateful for His present bounties, and through Christ He hath opened our eyes to His future intention concerning us, which it only rests with ourselves to realize by a diligent and conscientious improvement of our present opportunities.

I shall conclude with earnestly recommending the sentiment of a very learned and eminent writer already quoted, in treating of this subject. "If in this discourse you have discovered any truth which you did not before understand, it is my earnest request that you would rather lay it up in your hearts for your own use, than make it the subject of contention and strife, the fuel of party zeal, or the occasion of despising or censuring those who do not see it. And if you should enter into discourse about it, let it be with all moderation and coolness on your part, in the spirit of peace and mutual forbearance. And therefore, never converse on this or any other point with an angry man; passion and heat blind the judgment; nor with a bigot, who is determined to support a particular scheme, and resolved to open his eyes to no other evidence. Whenever anger and bigotry appear in a conversation already begun, break it off, for you cannot proceed to any good purpose, and will be in danger of catching a spirit which is quite contrary to the gospel. Hold the truth in love. Restrain and regulate your passions; be constant in reading the Scriptures, fervent in prayer to God, that he will open the eyes of your understandings to discern all important and necessary truth; be watchful against every temptation, and zealous in every good work; and then look with joy for the coming of our Lord Jesus Christ, for he will assuredly appear to your everlasting salvation."*

See Taylor's Scripture Doctrine of Original Sin.-(p. 259.)

MRS. DANA'S LETTERS.

["Letters Addressed to Relatives and Friends, chiefly in Reply to Arguments in Support of the Doctrine of the Trinity. By Mary S. B. Dana. Boston, 1845."]

LETTER V.

INVESTIGATION NO CRIME.

MY DEAR FATHER:

I AM rejoiced to find that you do not, as some of my friendsdo, complain of me for having presumed to investigate opinions, when doubts of their truth had found their way into my mind. I was sure it would be so. I knew too well the remarkable honesty of your mind, to fear, upon that particular ground, your displeasure; and I am very much pleased to find I did not mistake you. In your letter the following passage occurs, and I thank you for it from my heart. You say, "I am, my daughter, not at all dissatisfied with you for inquiring after Truth, and embracing it wherever you find it; and you have an intellect that can dis-tinguish between logic and sophistry." You then add, "But if such texts as those to which I have referred you can be logically disposed of, I wish to see the way in which such a work can be accomplished." Before this time you have received the letter in which I give my interpretation of those texts.

You speak of a remark I have made in regard to you, as though you feared it might be misunderstood; and that some persons might think it argued an indifference, on your part, in regard to matters which I know you deem of vital importance. But I will let you speak for yourself. "You have made an observation," you say, "something like this, that I was not affected, as all your other relatives are, in view of the disclosures you have made con-cerning what is passing in your mind. This is true, however, I' think, only in one particular. Perhaps a the rest are regretting that you are pursuing your present course of inquiry-that you are examining subjects, and reading books, with which they might prefer you should not meddle-into which they had rather you would not look. So far as this single particular is concerned, I do not feel thus. I am quite willing you should inquire after Truth, and embrace it wherever you may find it, though it counteract the whole current of your former thoughts, and overturn the whole fabric of your former views. I would hope you have a mind capable of distinguishing truth from falsehood, and argument from sophistry; and I hope that you have a candour and impartiality that will suffice to secure you from the wiles and fascinations of error, and an experience of grace in the heart that will pre

-serve you from going far, and long, and fatally astray." These are noble views and sentiments, my father, worthy of a man, worthy of a Christian, worthy of you, and of your honest and noble soul. Such sentiments must secure the approbation of every candid and conscientious mind.

I wish I could convince my relatives and friends, and yourself in particular, that I have not been entirely unmindful of that caution which it is so important at all times to observe, but most especially when we are about to take a momentous step, and to assume a new position. I will, however, bear witness to the fact that you have again and again, in the most solemn and urgent manner, lifted up your kindly warning voice, and advised continually the most cautious deliberation. At the risk of placing myself in an unamiable light before the public,-for I cannot and will not explain all the peculiar circumstances which have rendered necessary what has seemed to be a premature disclosure of my change of views, at the risk, I repeat, of placing myself in an unamiable attitude, I will do all I can to exonerate you, my dear father, from the smallest share of blame in this matter; and I hereby declare that you have done all that paternal faithfulness could do, to hold me back from what you conceived to be the brink of a dangerous precipice. No one can read what you have written to me on this subject, without feeling and acknowledging that you have done your duty faithfully as a Christian parent, and a Christian minister. But, to make the point still more sure, I will here quote from your letters some of the warnings of which I have spoken.

In speaking of my present position, you say :-"It is a slippery road, and you will need to tread it with great care, caution, and prayer, or, ere you are aware, you may find yourself at an awful remove from the ark of safety. I feel no disposition to discourage you from a simple, sincere, and prayerful inquiry after Truth, but do not be too rapid in its discovery, especially not too rapid in announcing or acting upon your discoveries. Recollect, these views are new, and much of their interest may arise from their novelty." In another place you say :-"I would guard your imaginative mind and buoyant feelings against the dangers that may arise from the relief and happiness you have spoken of, in connection with the new views which have entered into your mind. Do not infer that you are certainly right. merely from that circumstance. I want you to have a cheerful religion, provided it is at the same time a safe and sound one." Again, you write:"I wish you to practise no disguise nor insincerity. But I renew my urgent advice to you, on your account as well as ours, not to be in haste. If your new apprehensions are well founded, nothing will be lost by deliberation,-by taking time to 'prove all things,' that you may hold fast' only to that which is good.'

"

This is excellent advice, my dear father, and most gladly would I have satisfied my friends in regard to the time when my change of views should be made known. Indeed, I did not expect, formally, to make them known at all. I did not consider myself of consequence enough to render such a course necessary. If the