lian, who wrote in Latin, here ufes a word of Greek extraction; and the learned prelate, being "pretty. "much at home in the Greek language," affures us, that the word can mean neither more nor less than idiots. And no doubt, by parity of reafon, the majority of believers are "idiots," to this day, in his lordship's estimation. And idiots indeed they must be, if they can implicitly admit all the jargon, and absurdity, which he and others have held forth as " peculiar doctrines" of divine revelation. Thanks be to God, the age of "darkness is paffing away, and the true light now fhineth* "

Obfervations on Mr. W's Practical Hints to various defcriptions of perfons.

MADAM',

IN the feventh chapter, to which we now proceed, "practical hints are fuggefted to various defcrip❝tions of perfons," and the section with which it opens contains many valuable remarks which do great credit to the piety and benevolence of the au

thor, but which are alfo blended with fome obfervations liable to just animadverfion.

66

Mr. W. begins, in p. 423, with telling the "bulk

of profeffed chriftians, that the difference between "them and true believers is of the most serious and ❝ momentous account, and that their christianity is "no christianity." Now, if this charge means no more than that nominal chriftians are not real chriftians, the obfervation is true, but too obvious to be introduced with fo much parade. But if it be meant that no christianity is genuine which does not include what he calls "the peculiar doctrines," we beg leave, for reafons already largely ftated, to demur to his authority.

The duty of felf-inquiry, which is ftrongly urged p. 424, is doubtlefs of fufficient importance to deferve all our attention, and we are with great propriety warned against "our natural proneness to "think too favourably of ourselves." But there is no occafion to have recourfe to the unfcriptural and unphilofophical notion of the "corruption of hu"man nature," to account for the difpofition which generally prevails "to over-rate cur good qualities, "and to overlook or extenuate our defects." A little acquaintance with the theory of human nature will fufficiently account for the existence of selfishnefs, without fuppofing it to be innate, or derived by inheritance from our fallen ancestor.

What

What is advanced, p. 426, upon "the fources of "the erroneous estimates we form of our religious " and moral character," and particularly concerning the danger of mistaking" outgrowing, or merely "changing, our vices for forfaking of all fin," is in general highly proper, and deferving of ferious attention, as are alfo the remarks, p. 432, upon the fubject of "uncharitablenefs and true charity;" and I agree entirely in the obfervation, that it is << no true charity to countenance men in their vices." Mr. W. juftly remonftrates, p. 436, against applying the epithets "innocent and good-hearted to thoughtless and diffipated young perfons of either fex. But his arguments would have been equally forcible, if he had not loaded them with the unfcriptural doctrines of original fin*, and the fupernatural "operations of divine grace." If, however, any perfons are "decent, sober, useful, refpectable mem"bers of the community, and amiable in the rela❝tions of domestic life," p. 408, it does not become

* Mr. W. exhorts fuch perfons "to remember that they "are fallen creatures, born in fin." The only paffage in the New Teftament where this phrafe occurs, is John ix. 34. where the pharifees charge the man who was born blind with being "altogether born in fins," in direct contradiction to our Lord's own declaration, ver. 3, in reply to a question upon the cafe, propofed by his difciples, "Neither did this man fin, nor his "parents." It is plain, therefore, that a pharifaic tradition is here inculcated by our author as an evangelical truth, and that in oppofition to the authority of Chrift.

us to pronounce, that they are not true christians. As to the phrafes, "born again," "putting off the "old man," and the like, they refer wholly, as we have often observed, to the conversion of bigoted jews, or of idolatrous heathen, to the faith of Chrift, and are never used to defcribe any moral procefs in the minds of thofe who have been educated in chriftian principles. It must however be conceded, that mere decency of behaviour without piety, benevolence, and self-government, is not fufficient to conftitute genuine christianity.

The advice, p. 441, to those who wish to become true chriftians, contains much that is valuable; but, I am forry to fay, ftill more that is injudicious, exceptionable, and unfcriptural. Let fuch perfons meditate, let them pray, let them examine themselves, let them refolve, let them watch, let them cease to do evil, and learn to do right; let them dedicate all their faculties and powers to the fervice of God. All this is well. But, why muft they afcribe their reformation to fupernatural" workings of the divine "fpirit?" What is the meaning of praying to God "for Chrift's fake, and in reliance on his media"tion?" and where is the warrant for fo doing? Where do the fcriptures teach them to "labour to "become deeply impreffed with a sense of their own "radical blindness and corruption?" and that, above all, they are "to contemplate that ftupendous truth, "the incarnation and crucifixion of the son of God?

"or to estimate the guilt of fin by the coftly satis"faction which was required to atone for it?" All these imaginary confiderations, which have no foundation in reafon, or in fcripture, tend to bewilder the understanding, to check the progress of rational and manly piety and virtue, and to introduce a system of fantastic feelings, which have no foundation. in the truth of facts, and which contribute nothing. to virtuous practice.

Very wife and proper, in my opinion, are the repeated cautions suggested, p. 444, not to over-rate "human eftimation." But to a perfon who habitually regards himself as acting under the eye of God, the additional motive, of an imaginary "affem"blage of invifible fpectators," is totally unneceffary. It is like bringing in human creeds to im-prove the gofpel doctrine; human establishments, to fupport the church of Christ; and the fatisfaction of a mediator, to appease the anger of an infinitely merciful God.

As Mr. W. never defines humility, it is difficult to know in what fenfe he ufes the word. If it means a just view of a man's own imperfections, it cannot appear to any perfon "a paradox, that in "proportion as the chriftian grows in grace, he

grows alfo in humility," p. 446. For this is no more than faying, that in proportion as men advance in virtue, they advance in felf-knowledge, and become more fenfible of their frailties and imperfec

tions.