Pulcheria, who wanted nothing but the decorations of art, to make her equal in appearance to Missella, gave her opinion in favour of white. So far was well; I always admired white. But why does Pulcheria admire it. Because, said she, it is an emblem of innocence and purity; it always reminds me of the representations given in scrip ter. The conversation was still pursued with animation, but by different persons from those who began it, and my favourite Missella was forced to the same alternative I had been forced to before. pause, I was about to resume the topic I had introduced, when Adolescens, who had hitherto said but little, observed, with regard to the enjoyments of this life, the poor are often destitute of them, for want of the means of attaining them; but with respect to spiritual blessings. the case is very different; they are offered to every purchaser, or rather, to every beggar with-ure of the saints and angels in out money and without price; heaven; and it is chosen as the the poorer a man is, the more fittest representation of the persure is he of succeeding. I sat fect righteousness, of the Son of silent and heard this discourse a God. You will readily perceive, few minutes, but as soon as de-sir, the transition was easy to those cency permitted, retired, and left Evangelical subjects I mentionthem to the conversation I founded in the former part of my letit impossible for me to enjoy or divert. A few evenings after, I happened in a company composed of young ladies, whose education had placed them on a level with each other, but something above the common class. A part of them were of that All this I could have got character I have mentioned, and along with very well, because a part of the opposite; nearly when I was displeased with my equally divided. After the usu- company, I could withdraw and al salutations were over, and the seek more agreeable. But company seated, Missella, a lacy there was another source of of great beauty, my particular uneasiness arising from the refavorite, took occasion to expa- Blections produced in my own tiate on the beauties of dress; mind, which I found it more difwhich gave rise to a conversation ficult to get rid of. By observing of some length, in which the the engagedness of those around several ladies gave their opin- me, I was compelled to reflect, ions on the comparative beau- if these things are necessary to ties of the various colors com- constitute a person a Christian, monly made use of in the fe- I am not one. This conclusion male habit. I was delighted I was very unwilling to adopt, with the genius and taste, dis-but in spite of all my care to played on this occasion; and drown it, the reflection would had the conversation continued return. I always thought, to in this strain, it would have am- pay every one their just duesply compensated for the disap- to do no injury to society, and to pointment I had met with the go to meeting on the Sabbath former evening. But my satis-when I had no business of more fuction was soon damped, when importance, was religion e nough. True, I had read in the | conversation, and since they paid bible, that we must love God so much deference to me, I with all the heart, soul, mind and could patiently hear now and strength that we must be fer- then a tribute of respect to some vent in spirit serving the Lord popular preacher. Some have -and that for every idle word. even gone so far, as to meet me we must give an account in the at the whist table, and in the day of judgment. But I had dancing assembly. The last also read in the writings of a time I saw Misselia and Pulchegreat divine, that idle word here ria, I could scarcely distinguish aneans malicious word. Though them, either by their dress, or I did not see his reason for this conversation. Pulcheria seems explanation, yet as he was a to have forgotten the simple and learned man, and had made the expressive beauty of the white; bible his particular study, I sup- the crimson, the yellow, the posed he knew more than I did, gaudy feather, and “the adornand hence I concluded that the ing of gold," have power to other texts I have mentioned please. could be explained in some such way. But still the reflection would return, these things may be necessary, to my no small uneasiness. I informed you, that my greatest uneasiness arose from the reflections of my own mind. I must now tell you, that here too is my greatest relief. I am But, sir, the case is material- now fully convinced of what I ly altered. I can now without then wished to believe, that those any great uneasiness, frequent who appeared so much enga the company of Christians as ged were in reality no better they still call themselves; theythan myself; that the ardor and do not appear like the same per-emotion which they manifested, sons. True, I sometimes hear the same subjects introduced, but so seldom and coolly, I can very well put up with it. I can now easily introduce my own feelings and sentiments, and find that they run into them much more easily than I could formerly into theirs. A short time since, I happened to pass an evening in the same company in which I had passed one so unpleasantly last summer. Here I heard scarcely a word on their Evangelical subjects: one spoke of his farm. another of his merchandize. I took the lead in almost every Porteus' Lectures N.H. edition page 162. were nothing but the enthusi astic sallies of a heated imagi nation, that many were moved entirely by fear, others by sym. pathy, and a few by baser motives; in fine, that they were all under a delusion. I can now go on in my old accustomed course unreproved by the greater engagedness of others, which I can assure you, has been a source of torment to me. I still see a few whose ardor is not yet abated, but these I consider as persons of a gloomy temper, slaves to superstition, and in a measure incapable of relishing the more sprightly pleasures of life. I assure you, sir, I shall not entirely give up these yet, but by every alluring charm en deavor to emancipate and bring I remain, Sir, THE WORLD. MEMENTO: -Remember, Christians, you are a part of that City, which, being set on a hill, Cannot be hid. If you walk worhy of your high vocation, you will indeed incur the hatred of the World; but, at the same time, Four conduct will be a continual eproof to them that are at ease. But if you grow lukewarm and Indifferent, if you mingle with the world in its corrupt practices, you will not only wound Your own soul, but lay a stumbling block in the way of others, and thus become guilty of the blood of souls. Letter from a Disbeliever. MR. EDITOR, your mind or mine, therefore I have taken this way of addressing you. Many arguments have had weight in my view, but the following concluded me in my present sentiments: "If the scriptures are the infallible word of God, why did not his good providence give them to all mankind without leaving any to necessary unhappiness? If they contain unerring truth and are perspicuously written, why do not all sects of Christians agree in their opinions? That they do not you are sensible. And why are the Scriptures necessary for men?" An answer to these questions will go far to convince one, who is now A DISBELIEVER. May 8, 1809. Answer to a Disbeliever. SIR, no sufficient reason why I should not comply with your request. It is not the name of a man, but the power of reason, OU and several others are issuing monthly Maga-argument and evidence, which zines with a primary design to ought to distinguish between support the Christian scriptures truth and error, when they walk and doctrines, and to lead men promiscuously, blended in the to these for a hope of eternal field of enquiry. To resolve happiness. Happiness of short your doubts an answer must be duration is good, eternal happi- given to three questions. ness is better; and there could not be a more powerful lure to make men follow you. Of your benevolent intentions I have no doubt; of your wisdom I have many. Although I am one of your personal acquaintance, you do not now, nor ever will understand who I am. Actual conversation might embroil VOL. II. No. 6. 1. If the Scriptures are the unerring word of God and infallible truth, why did not his providence give them to all mankind, without leaving some to necessary unhappiness? 2. If they contain unerring truth and are perspicuously written, why do not all Christians' agrec in their opinions? C c 3. Why are the Scriptures ne- | destruction a great part of the cessary for men? human race, who have not, and To answer these questions could not enjoy them. Whereand do justice to the subject, as on their principles, this is not would require a discussion far the case. On their own princitoo voluminous for the publica-ples the light of nature and reation to which they are addressed; son are sufficient, in all respects, still, a few remarks will be offer-to guide men to the highest haped in this paper to obviate the first objection. Remark, 1. Those, who think with you, generally maintain, that the light of nature or reason, unassisted by a revelation, is sufficient to direct men to their duty, and ultimately to the highest happiness their nature admits. piness, so that it is by a dereliction of a favorite sentiment of their own, that they criminate the Christian belief. With what propriety this is done, each rea der may judge for himself. So far is the Creator and Lawgiver of all the earth from being cruel, that every creature hath shared in the benefits of infinite good Remark, 2d. That the righteous and good governor of the world grants different advanta ges to his creatures, for obtaining happiness, is a fact which cannot be denied; neither on this account do men charge him with cruelty in his government. On this supposition, which itness. is presumed you will not deny, the universal Father hath not left any of mankind to a state necessarily unhappy, but hath given to all, sufficient evidence of truth to guide them to the best end. The writer waves any opinion of his own for the present, assuming the supposition, he presumes, in compliance with what you believe. If this belief Le true, a partial distribution of revealed knowledge, in the several ages and parts of the world, hath not exposed any to a necessary and utter ruin. On these principles, all have had sufficient evidence of the truth to guide them to happiness, and supposing the scriptures to be infallibie truth, the only consequence which follows is that God hath given to some better advantages for ultimately obtaining happiness than he hath bestowed on others. This remark was made to oppose the outcry made by many unbelievers against the goodness of God. if the scriptures be his word he cruelly leaves to necessary possessor more unhappy than if No man Superior reason, a good edu cation, the means of knowledge, a civilized state, with wealth and lawful power in the world, are advantages for happiness far su perior to imbecility of mind, want of instruction, ignorance, barbarism, poverty and servi tude; these distinctions in the state of men are made by the providence of God. charges the Lord of all the earth with unrighteous partiality in a very different apportionment of those natural powers and benefits, yet they are advantages for ultimately obtaining a degree of happiness which others cannot obtain. It is true, these advantages for obtaining happiness They say, in the present life, may be misimproved, so as to make the he had never received them; in | radically from the course now like manner, the knowledge of mentioned, the subject of enquirevelation and other religious ad-ry ought to be changed from the vantages, by an undue use, may become a savor of death unto death: In this respect there is no difference between temporal and spiritual advantages, neither in either case can the righteousness of the divine character be criminated. : question now proposed whether God, by his providence, can consistently with his righteousness and goodness, communicate the knowledge of revelation to one age and part of the world while others are neglected? to a different question, whether men are sinners in such a sense as to need any revelation whatever? Those who deny this depravity with its natural and de Remark 3d. All the benefits bestowed on men are fruits of sovereign and unmerited grace. Our first existence was a gift from thegoodness of God, and the bles-served consequences, doubtless, sings we have received since the will also deny the fitness of any apostacy are such as no man revelation. Before Christians can claim they are gifts of enter into any controversy with grace to the undeserving and disbelievers concerning revelathe miserable. If tion, the following preliminaries mercy to there be any who deny that we ought to be adjusted. That men are undeserving sinners, they are sinners, opposed to their are by a primary error disquali- duty and interest as these are fied for judging on the subject taught by sound reason; that we now consider. This denial a sinful heart darkens the unis the radical ground of all the derstanding and vitiates the errors into which disbelievers judgment; that sinners cannot fall. To quiet their own con- claim special favors from God; sciences in a sinful heart and consequently that all his blesspractice, they have deeply im-ings are underserved by men of bibed the first error, that men every age and place: he may are not sinners before God, inrighteously deny them to all, or such a sense, as justly to deserve his vengeance, and then rashly infer that they deserve his favor; on which supposition, it must be acknowledged, the scriptures are not absolutely necessary for our happiness. So general is the acknowledgement of mankind that all are sinners, they dare not expose themselves to ridicule by denying the fact: still, being under the power of a radical error, they resort to a thousand objections against other truths, and against the divine dealings in providence and grace. When disbelief arises give to some and deny to others in such proportion as his wisdom and goodness determine. This is the belief of Christians ; this is the dictate of reason and testimony of the Holy Scriptures. Remark 4th. It is wholly at the option of the giver to bestow or deny undeserved favors according to his own wisdom and will. This has been just expressed, and is now repeated in a separate remark, merely to call the attention of the reader to the point. Our divine Lord said, "is it not lawful for me to |