THE DANGEROUS TENDENCY OF As the Scriptures abound in representations of Divine Truth, and of its influence in sanctifying and saving the souls of men, so they are no less explicit in declaring the unholy and destructive influence of error. It is said to "increase unto more ungodliness," and to "eat as doth a gangrene*." The same divine writer speaks of "strong delusion;" or the energy, mighty working, or effectual operation of error †. It is often alleged, in behalf of the advocates of certain doctrines, that, allowing them to be in an error, yet there is no reason to question their sincerity; and if so, it may be only an innocent nistake. If by sincerity be meant no more than that they really believe what they teach, there is no reason to doubt their being possessed of it; but the same was true of the persons described by Paul. Their doctrine was a lie, yet they behieved it. Paul, however, was far from reckoning their error, on this account, an innocent mistake. On the contrary, he represents it as leading to damnation; and its abettors, as righ teously given up of God, on account of their not having received the love of the truth, even while professing to em brace it. Without taking upon us to decide how far, and for how long, a real Christian may be drawn aside from the simplicity of the gospel; or what degree of error may be found after all, to consist with being " of the truth," it is sufficient that the natural tendency of these things is destructive. Every man, who sets a proper value on his soul, will beware of coming within the sweep of that by which multitudes, in all ages of the church, have been carried into perdition. Under the fullest conviction, that what has been said of error in general, is applicable to the doctrine of" universal salvation, or the restoration of men and Devils from the abodes of misery to final happiness," we wish, in the most serious and affectionate manner, to caution our readers against it. To this end we shall point out a few of its dangerous consequences; which, if clearly ascertained, will be so many presumptive proofs of the falsehood of the principle. First, The violence that requires to be done to the plain language of Scripture ere this doctrine can be embraced, goes to introduce a habit of treating the sacred oracles with levity, and of perverting them in support of a preconceived system. If he who offendeth in one point of the law is guilty of all, in that he admits a principle which sets aside the authority of the law-giver, he who perverts a part of the Scriptures to maintain a favourite doctrine, in the same way perverts the whole, and thus renders the word of God of none effect. Hence it is, that Universalism leads to Socinianism, as that does to Deism. One of the leading advocates of this system was warned of this at his outset*; and by his late publications, and those of his party, they appear to have given full proof of the propriety of the warning. Secondly, To explain away the Scripture-threatenings of eternal damnation, is intimately connected with light thoughts of sin; and these will lead on to a rejection of the gospel. The whole doctrine of redemption by the Son of God, rests upon the exceeding sinfulness of sin, and the lost condition of sinners; for the whole need not a physician. If these, therefore, be given up, the other will follow; and this is another reason why Universalism will be almost certain to end in Socinianism. The benevolence which is ascribed to God by the advocates of both is, in reality, connivance; it is that which must induce him to pardon the penitent without a vicarious sacrifice, and to punish the impenitent only for a time, and that for their ultimate advantage. The latter openly renounce the atonement; and though the former may, at present, retain the name, they have abandoned the thing. The corruption of Christian doctrine among the Galatians went to introduce "another gospel," and to make" Christ to have died in vain" But what would Paul have said of this? Let those who have their senses exercised, to discern both good and evil, judge. - Thirdly, If the Scripture-threatenings of eternal damnation be set aside, and light thoughts admitted, sinners will be more and more hardened in their impenitence. The greatest object of desire to a wicked man is, doubtless, a Heaven suited to his inclinations: but if this cannot be, his next object is to be exempted from punishment; on which principle he would gladly be annihilated; but if this cannot be, he would next prefer a punishment of short duration: and if God be supposed, notwithstanding what has been said of eternal damnation, and of sinners being never forgiven, to intend nothing more than this, he will naturally conclude that the degree of it will be abated, as well as the duration shortened. The same kind of reasoning from the divine benevolence, which brings him to believe the one, will bring him to believe the other. It cannot be a very fearful thing, he will suppose, to fall into the hands of a Being who will inflict nothing upon him but for his good; and therefore he will indulge, for the present, and abide the con Evan. Mag. vol. iii. p. 357. See "Letters on the Atonement," by the Rev. C. Jerram; a piece in which the real opinions of the Universalists, concerning this allimportant doctrine, are clearly developed and answered. sequence. This is not an imaginary process; it is a fact, that these are the principles by which profligate characters, in great numbers, comfort themselves in their sins. When Rousseau was impressed with the doctrine of eternal punishment, he could scarcely endure his existence; but a lady, with whom he says he was very familiar, used to tranquilize his soul, by persuading him that "The Supreme Being would not be strictly just if he were just to us." If all such characters were as free in their confessions as this debauchee has been in his, there is no doubt but the same tale, in substance, would be told by millions. It is the hope that they shall not surely die; or if they die, that the second death will consist of annihilation; or, at most, of only a temporary and tolerable punishment, that mokes them comparatively easy. So Universalists and Socinians preach, and so profligates believe, or at least are very willing to believe, if their consciences would suffer them. Fourthly, It is a principle that will universally hold good, that there is no ultimate risk in adhering to truth; but that the utinost danger attends a departure from it. It is thus that we reason with unbelievers: "It is possible, at least, that Christianity may be true; and if it be, we have infinitely the advantage. But allowing that it may be false, yet what risk do we run by embracing it? While we are taught by it to deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world, neither your principles, nor your consciences, will allow you to deny that we are safe. But if that Saviour, whom you have despised, be indeed the Son of God; if that name, which you have blasphemed, be the only one given under Heaven, and among men, by which a sinner can be saved, what a situation is yours!" Apply this reasoning to the subject in hand. If Universalism should prove true, there are few, if any, dangers that can follow from disbelieving it; but if it should prove false, the mistake of its abettors will be inexcusable and fatal. If we be wrong, we can that we were misled, by interpreting the terms by which vos ordinarily express the duration of future punish eral or proper sense; that we found the same describes the duration of future life, applied, in sage, to the duration of future punishment; and uded it must mean the same. Moreover, that if had remained on this head, it must have been ety eternal damnation being explained in the Scripnever having forgiveness. But if they be wrong, only allege, that observing the terms to be often ap1 united duration, they concluded they might be so in is; and this sense best comporting with their ideas of divine * Mark iii. 29. benevolence, they adopted it. In the one case, our fears will be disappointed; in the other, their hopes will be confirmed. If the mistake be on our side, we alarm the ungodly more than need be, and so disturb their present peace; but if on theirs, they will be found to have flattered and deceived them to their eternal ruin, and so to have incurred the blood of souls! If we err, our error is much the same as that of Jeremiah, on supposition of the Babylonians having been repulsed, and Jerusalein delivered from the seige; but if they err, their error is that of the false prophets, who "belied the Lord; and said, It is not he: neither shall evil come upon us." Which of these paths, therefore, is Wisdom's way, we leave our readers to judge. GAIUS. Jer. v. 12. LETTER FROM A YOUNG MAN TO HIS FORMER MASTER, Dear Sir, WITH THIRTY POUNDS INCLOSED. A letter from me will, I doubt not, be quite unexpected. The subject of its contents being, however, of such a nature as to carry with it its own apology, I shall, without further preface, proceed to the business I have to communicate. Prior to my connection with you, I had some knowledge of the principles of religion, and had made a considerable profession in the ways of God; but being carried down the tide of pleasure, through the giddiness of youth and the numerous temptations of the metropolis (flowing from the prolific source of a depraved heart) wonder not that I should, when given up thus to drink in sin with greediness, make a still further trespass upon every law human and divine. From the inclosure herewith sent, and the above declarations, you will be ready to anticipate my design, which is, to make a retributious acknowledgment for my frequent infringements on your property while under your roof: but being now quite unable to ascertain the amount thereof, I have sent you a draft for thirty pounds, which will, I am assured, put you in possession of the whole of your property, together with interest thereon. The Lord has blessed ine with a wife, and, with her, a sufficiency to live in easy circumstances: but 1 sometimes hope that he has done materially more for me, in teaching me to know myself, and to prize the Saviour of sinners. True religion is of an operative nature, and instructs her votaries to live soberly, righteously, and godly in this world; as a proof whereof, this act may be considered as an effect of the grace of God on the heart. Permit me now, my dear Sir, to address you, as one deeply concerned for your everlasting welfare; and let me intreat you, by the mercies of God, to turn, with your whole heart, to the living God, with whom is plenteous redemption. The friendship of the world is fluctuating; nay, whoso seeks to cultivate it, is an enemy to God; and, let me tell you with much plainness, yet with no less truth, that from your non-observance of various duties incumbent on the master of a family professing godliness, I was led to imagine that religion consisted more in what I then wished it to be, than what I now feel it to be.—1 am persuaded you know by theory, what I would you practically understood. No longer, then, halt betwixt two opinions. It is true, a scriptural profession of godliness demands many sacrifices; but remember, it insures every advantage of the present, as well as a future life, to such whose affections are far removed from sublunary things as their chief good; and although we are called upon to meet an host of foes, we are sure of victory: besides, the momentary troubles we endure in the spiritual warfare, are not worthy to be compared with the future glory reserved for the righteous. I must request an early reply to this, as, from the precarious state of my health, frequent changes become necessary, and we propose leaving this place shortly. With kind remembrance to Mrs. B. and wishing you both, together with your family, the best blessings of both worlds, I remain your very affectionate friend, ANSWER TO A QUERY ON THE GENEALOGY OF CHRIST, INFIDELS are fond of shooting their pointless arrows against the adamantine fabric of Christianity. But let them know, that this noble edifice will stand when the present generation of its foes is mouldered in the dust, as it has outlived the envenomed attacks of their ancestors. Little more need be said to such, than that they might easily be condemned out of their own mouths; as a thousand arcana of nature are incredible to the eye of the keenest philosopher; and yet difficulties in the way of arriving to a perfect knowledge does not shake the belief of the fundamentals of their theory. In like manner the Christian might ask, Are not difficulties to be met with, and chasms to be found, in the genealogical tables of the ancestors of the first families of the present nobility? But do these things induce a doubt of the actual lineal descent of the present Lord from his progenitor? A more effectual apology may therefore be made for the appar ently incorrect table of our Lord's descent. The lapse of eighteen hundred years will afford to the candid mind a full reply to every objection now raised against some trivial irregu |