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MINISTER, FORMERLY OF LODGE STREET CHAPEL, NOW OF COOPERS' HALL
CONGREGATIONAL CHURCH, BRISTOL.

SECOND EDITION, REVISED, WITH ADDITIONS.

LONDON:

HOULSTON AND STONEMAN, 65, PATERNOSTER ROW;

BRISTOL:

EVANS AND ABBOTT, CLARE STREET.

1851.

"These Lectures discuss subjects that have recently afforded matter of earnest controversy between men equally orthodox upon other points. We do not apprehend a speedy close to these discussions. The subject of retribution is so wide in its relations, and involves questions of such difficulty and delicacy, that we neither expect nor desire a termination soon to the fullest, freest controversy. It does not come within our chosen province to take part in the discussion; but though, as journalists we have no opinion, as individuals we take a great interest in the matter in dispute, and the course of inquiry and debate."-Nonconformist.

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PREFACE

TO THE

FIRST EDITION.

THESE Lectures were not originally designed for the press, nor would they have appeared in this form, had not circumstances transpired which seemed to render it imperative. Little more has been aimed at than to present, in a popular manner, a general survey of the system of revealed truth. To have pointed out all the relations of this view of the scheme of religion, though it would have added strength and confirmation to the argument, or even to say all that might be said on the several topics briefly discussed in these Lectures, would have gone beyond the object contemplated, which was to excite the intelligent inquiry of the pious believer in Christ, in the hope that it would remove many acknowledged doctrinal difficulties, and lead to a more enlightened

and general profession of Evangelical Christianity.

In issuing the Lectures in the present form, it may be well to state that no additions have been made to them except a few Notes,-neither time, nor the desirable limits of this small volume, permitted extensive alterations or more copious illustration, they are, therefore, left in the form in which they were publicly delivered.

The views here developed the Author firmly embraces; and, believing them to involve a just conception of the scheme and details of Evangelical Religion, he was induced to give them a marked prominence in the course of his ordinary ministrations. But, reminded how natural it is for the mind, especially the opening mind of youth and inexperience, to attach undue importance to its fresh informations, he confined them to the secrecy of his own bosom, even for some time after his convictions were fully matured, that the enthusiasm which novelty often begets might be sobered by calmer and more lengthened reflection. Subsequent study of Divine Truth tended but to strengthen conviction, and the decision of conscience was deemed to be that of prudence, in the course which it appeared to be a duty to adopt.

It has appeared to the Author that the speculative reason has had more to do in the discussion of religious doctrines than is consistent with the profession that

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the Bible is the sole and efficient teacher in religion. And perhaps nowhere do Evangelical Divines of the present day exhibit more the speculative tendency than in their arguments in favour of the natural immortality of man, and the nature of future punishment. On the former of these subjects I may, in illustration of the summary manner in which the argument from Scripture is disposed of, quote the language of a highly respectable writer, in his animadversions on an argument of the Rev. GEORGE STORRS, -Man,' he says, that is Adam, was a probationer,' no doubt of it. For what?' is a question to which revelation furnishes no answer, and which may well be deemed therefore of no great importance to us.' Is it conceivable that the Bible should reveal the fact that Adam was a "probationer," and yet not reveal "for what" he was a probationer? The statement that "revelation furnishes no answer" to this question, is most surprising. Is not the narrative of the Edenic dispensation designed to be an answer to it? Surely it will not be conceded to the author of " Athanasia" that the answer is "of no great importance TO US"! It is because some have attached so little importance to this portion of the inspired narrative, and have sought their information in their own speculations, that they have adopted the splendid but hurtful fiction of unconditional natural immortality.

* Rev. J. H. Hinton, M.A., "Athanasia," p. 341,

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