urging their futile assault upon the rock-built fortress of the church. The sable beings to the left, about whom you have been forming so many blundering conjectures, are, as Hannibal would express it, "their allies most faithful and valiant," in other words the emissaries of Satan; and lastly the goodly quarto tomes in the vessels are Bibles. Thus you see, the Roman Catholic Church, with blasphemy and impudence "all her own," heroically bids defiance at one and the same time to the word of God-the assaults of Beelzebub -and the attacks of Protestantism. Mr. W.-"Blowing hot and cold with the same breath," I suppose. But are you sure that your interpretation of this emblematical cut is strictly correct? Surely the Romanists, impudent as they are, would not dare to represent the Spirit of God and the powers of Satan in liege together. Are you sure that the opaque beings to the left are not merely emblematical of printers' devils, which Roman Catholics declare to have effected more mischief than any other class of devils whatever?

Mr. B.-No such thing, I tell you, man, they are genuine imps, and intended as resolute, though unavailing, auxiliaries to the Bible Society and the Protestants. And now allow me to ask, do you not admire the ingenuity of the Roman Catholics in thus resorting to types and figures to illustrate their meaning? You see, I intend this entre nous-they are not always the most clear-headed people in the world-apt sometimes to talk muddily. Well, so to make amends for this, you observe they frame these witty and instructive devices. And do you not also marvel at their extensive and accurate acquaintance with the beings of the nether world? You see they give the shapes and features of these wandering genii of the dark regions, as plainly as if they were NEW SERIES, No. 9.

next door neighbours to their own dear purgatory, for which they contend so eagerly.

As to the contents of this Catholic dissertation, they by no means apostatize from the spirit of the frontispiece, I assure you— they are as fierce and fiery, as though some of those cloven-footed gentry, whose effigies the frontispiece bears, were both authors and printers. But just glance at them, you may soon discover what tack the writer is upon. Here is a sentence for you, and in the very first paragraph.- "It now becomes our duty to state the result* to our readers, so far as we have been able to acquire information. And this we do with the greater pleasure, because it will afford us an opportunity of substantiating more completely the almost total failure of Protestant Missions." Roman Catholics rejoice in the failure of our Missions-that is, they would rather the heathen should remain heathens than become Protestants. Some people have, you see, such strange sources of gratification. Well, I think it is Rochefoucault who says, "that men are often secretly pleased at hearing of the misfortunes of their neighbours"-and this little dissertation confirms the truth of the remark in all points, except in the alledged secrecy of the unamiable feeling-this author, you observe, triumphs in the proclamation of his Own ill-nature. But, after all, he may as well check his mirth at once, for the Protestant Missions have failed; and, therefore, as a man of malevolence, he is impolitic in indulging a merriment which, after all, may be turned into grief. But

not

*The result of the argument carried on as to the efficacy of our Missions, by Abbé Dubois, and the British Critic (we suppose the former will not be offended by the conjunction; it is rather more respectable company than he is by right entitled to,) on the one side, and the Rev. James Hough and Henry Townley, on the other. 30

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let us proceed. The little fiery dissertation is, you perceive, divided into three sections, the first of which is thus curiously entitled-" is it possible to convert the Hindoos?" a question which is immediately discussed with ex-cathedrá assurance at any rate, if not with infallibility. They do not agree with Abbé Dubois in thinking that the fate of the Hindoos is sealed" "they do not think that they are unconvertible"-no; "they think that the assertion of such tenets originated (in Abbé Dubois) in a false liberality, and an apparent want of candour." What this means, it is impossible to saythe obscurity of the Delphic oracle was nothing to it. But if the Hindoos are to be converted, it cannot be effected by the Protestants;-no-heaven forefend! It is impossible, for (section second) what are the means of conversion made use of by the Protestants?" Why the principal is the Bible, and that that can do no good may be thus syllogistically proved. None but the

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Roman Catholic Church can effect the conversion of nations. The Roman Catholic Church disclaims all assistance from the Bible in this work, and indeed considers it, as well she may, directly opposed to her interests. Ergo, the Bible can afford no aid in the conversion of nations.' But what our hero of the dissertation principally chuckles over, is the alleged inaccuracy of our Indian translations, which, according to the Abbé are so "mutilated, low, and vulgar, and even ludicrous, as to excite the contempt of the natives who may peruse them." That there are, that there must he, many inaccuracies in our Indian translations of the Scriptures, owing to our comparatively imperfect knowledge of the oriental languages, no one can deny; but to affirm, that the general tenour of the Scripture is not preserved, or that

the general import is not transferred into the interpretation, is a falsehood, which nothing but Roman Catholic malignity could invent, or Roman Catholic impudence obtrude upon the eye of the public. But the Catholics will soon have but little cause to triumph, even over the allowed (but comparatively unimportant) imperfections of our translations-they are gradually perfecting, and will soon be as free from errata as our own English Bibles.

Mr. W.-I perceive the author of this precious dissertation constantly appeals to the British Critic in support of his anti-missionary charges; but especially in support of the charge of ineffective translation of the Scriptures. I perceive he thus prefaces a long extract from "that liberal periodical."-"The British Critic, who appears as eager as ourselves to prove the inaccuracy of the translations."

Mr. B.-Ay, that is about the only word of truth in the whole dissertation. Yes, the British Critic is indeed as EAGER as any Catholic can be, to calumniate our Missionary and our Bible Societies. But it will not do. The British Critic and every other intolerant publication must soon harp to another string, unless they have a particular wish to part with their readers. The energy of the age has been too strong for a far mightier than the British Critic. Even the Quarterly, Sir, has at last tacked about, and is sailing merrily and buoyantly before that gale, which it found it was in vain to attempt to encounter. Yes, even the Quarterly has at length dropped a portion of its high church bigotry and prejudice, and devoted a few of its potential pages to recording the triumph, and encouraging the exertions of our Missionary and Bible Societies. There are several paragraphs in the article in the last

number, entitled "Church of England Missions," which, though they are in company with several of not quite so liberal a stamp-are alike creditable to the heart and head of the writer. And the British Critic must e'en follow the example of his betters. He tells us, that he intends in future to publish once a quarter, instead of every month; and for my part, I cannot but admire his policy. I dare say he has found out by this time, that twelve doses of his nauseating pages are rather more than the patience of the public can stand. But I must now bid you farewell for the present. We will confabulate a little as to the third section of the extraordinary dissertation at some future period. I feel almost ashamed of having spent so much time over it; but as it is the only number of the series I shall ever waste a farthing to purchase, or employ a moment to read, and as it may be considered the mouth-piece of a considerable portion of the Catholic party in England, we must make much of it, you know. Adieu.

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EXIT.

ON THE SCRIPTURAL AUTHORITY FOR MINISTERIAL ADDRESSES TO SINNERS.

I Do not pretend that the thoughts which follow contain any thing new; but it appears to me, that the subject glanced at is one of very high importance in the exercise of the gospel ministry. I venture, therefore, through the medium of your Magazine, to solicit the opinion of ministers, on the statements about to be made; that if I have taken up an erroneous notion, I may be corrected.

I have lately had my thoughts directed to the following passage of Scripture, John i. 6, 7 : “ There was a man sent from God, whose name was John. The same came

for a witness, to bear witness of the light, that all men through him might believe.”

Commentators in general suppose, that by all men, in this and similar passages, is to be understood "men of all ranks, characters, and descriptions." That is, not every individual who heard John, but some persons of all sorts. After much deliberation, however, the writer thinks it his duty to state his conviction, (and he would do it with becoming deference to the wisdom and piety of those from whose opinion he dissents,) that the fair meaning of the expression is this-That the design of God in sending John was, that all men, without exception, who should hear his testimony, or become acquainted with it, might be induced thereby to believe in Christ and be saved. It will, no doubt, be objected, that since many of John's hearers were not brought to believe with the heart, the design of God was frustrated, as to them; and this seems scarcely reconcileable with his foreknowledge and power, which, we are sure, beyond all controversy, must ever exclude all uncertainty and disappointment. But to this I reply, that, whether we can fully account for it or not, the fair, unforced language of Scripture in this passage, and in its general drift, appears to me to represent the great God as designing that his creatures should do whatever they ought to do, and as disappointed and grieved when they act otherwise, though he foreknew how they would act from the beginning. In short, the Scriptures represent him as adopting that line of conduct, in his general dispensations, which a wise and benevolent human governor would adopt; and, to conceive and speak aright of his acts in these general dispensations, we must well impress our minds with this statement, that as no human governor can foresee the result of his measures,

or insure the success of them, so the great God, AS THE GOVERNOR OF THE WORLD AT LARGE, commonly sees it fitting and right to act and speak as a human Governor would do, notwithstanding his absolute foreknowledge and irresistible power. To support this statement, the following passages are adduced; their number might be greatly increased, but these will serve as specimens of the kind of texts intended.

1st. Scriptures which represent the Great Ruler as acting and speaking as a human governor would do, who could not certainly foresee the result of his measures: Exod. xvi. 4. That I may prove them, whether they will walk in my law or no.-Deut. viii. 2. The Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldst keep his command-2 Chron. xxxii. 31. God left him [Hezekiah] to try him, that he might know all that was in his heart.

ments or no.

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2dly. Scriptures which represent him as acting and speaking as a human governor would do, who could not ensure obedience to his will, but could only urge on his subjects motives, and use means fitted to lead them to do what is right: Jer. xliv. 4. I sent unto you all my servants, the prophets, rising up early and sending them, saying, O do not this abominable thing that I hate.-Matt. xxiii. 37. O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not.

3dly. Scriptures which represent the Lord as designing that result which his measures tend to, and ought to produce, even when his foreknowledge tells him that it will not be produced, just as a human governor would do, who could not certainly foresee the

end: Rom. ii. 4. The goodness of God leadeth thee to repentance. —John v. 34. These things I say, that ye might be saved.-Neh. ix. 29. And testifiedst against them, that thou mightest bring them again unto thy law; yet they dealt proudly, and hearkened not unto thy commandments.-Acts iii. 26. God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.

Lastly. Scriptures which represent him as disappointed, grieved, and wishing things were otherwise, when a different result arises from what ought to follow, just as a good human governor, in such a case: Gen. vi. 6. It repented the Lord that he had made man on the earth, and it grieved him at his heart.-Psalm lxxxi. 13. O that my people had hearkened unto me, and Israel had walked in my ways.-Isa. xlviii. 18. O that thou hadst hearkened to my commandments.-Deut. v. 29, O that there were such an heart in them, that they would fear me, and keep all my commandments always. Ezek. xxxiii. 11. As I live,saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.

Isa. v. 4. What could have been done to my vineyard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes?-John v. 40. Ye will not come to me that ye might have life.

Still I confess that it is difficult, perhaps impossible, fully to understand, how the God of perfect truth and sincerity can truly and sincerely represent himself as designing and wishing, what his foreknowledge tells him will never be attained. Here, then, is ground for the exercise of that faith which believes things," on the bare testimony of the current, unforced language of the Bible, even though we may find ourselves unable fully

to discover their harmony. How little do we understand of any doctrine or truth contained in the Scriptures! So much as is sufficient to lead us to heaven, the Lord has kindly revealed; but beyond this, he again and again stops our curious inquiries, with "What is that to thee? follow thou We may safely put our hand into his he will not, he cannot, lead us wrong.

me."

I know it will be said, that some at least of the texts cited relate to temporal things, and to the conduct of the Jews in their national character; but this does not appear to me at all to relieve the difficulty; for the question recurs, "Did the design of God, in regard to these lower affairs, succeed?" If not, then there is the same difficulty in representing God as having an unsuccessful design in relation to some temporal matter, as in relation to an eternal one; and if the inspired penmen, notwithstanding this difficulty, did not hesitate to ascribe such designs to Jehovah, who are we, that we should presume to make that an insuperable difficulty, which they made none at all?

Two more objections to our adopting these modes of speaking of the divine acts and intentions, I would just notice: "If I, as a minister of Christ, should stand up, and tell a promiscuous assembly, that God is now trying and proving them, whether they will repent or not; that he uses the best means, and urges on them the most suitable motives, to induce them to repent; that, in all this, he really and truly designs their conversion; that he is grieved at his very heart to find, that, notwithstanding all, they remain impenitent; should I roundly make these statements, will not half congregation brand me as an Arminian, and the other half charge me with speaking deceitfully and dishonourably of God?" The 'former charge I leave to shift for

my

itself, being much more solicitous to speak according to the oracles of God, than to shape my address by any creed whatever; though I might, en passant, just say, that so long as I reject the Arminian grounds of this mode of address, I am no Arminian. With regard to the charge of dishonouring God by thus speaking of him, and misleading my hearers in their conceptions of his character and attributes, I would throw the whole onus, where I am not afraid to rest it, on the inspired Scriptures. If there was as great danger of misleading men and dishonouring God in former days, by such statements, as there is now; and if inspired men (or rather the great Inspirer of all) were as well aware of these evils as we can be, and yet they were not deterred from so speaking, I again ask, who are we, that we should presume to imagine that we can devise a more precise and a safer way of speaking to our fellow-men, than that suggested by the Holy Spirit, and adopted by prophets and apostles?

It is possible, however, that I err in these views; and I submit these thoughts, in the sincere hope of being shown that error, if it be one.

I do not wish at present to enter into the reasons of the case, but simply to have the matter of fact investigated-1st. Whether I am correct in assuming, that inspired men have spoken of God in the strain mentioned; and, 2dly. Whether, if that is the case, ministers are now bound to adopt a similar strain. VERITAS.

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ON THE MORAL LAW.

THE human mind, darkened and depraved by the fall, has a natural tendency to the indulgence of error. The revelation of God's will has been partially received, and those truths which stand most opposed to the corruptions of the heart, have been either totally disregarded or altogether rejected.