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the true scheme of religious and moral sentiments. Their belief rests not upon conjecture, or the opinions of fallible men, but upon the infallible word of God, and therefore cannot be shaken by the frivolous objections, or flimsey arguments of men of corrupt minds and destitute of the truth.

But on the other hand, those who hate the truth, are unwilling to examine and understand it, and shut their eyes against the ev idence by which it is supported. Hence they generally remain ignorant of the only true system of religious and moral sentiments under the best means of light, and perceive not the essential difference between the doctrines and precepts of the gospel, and the numerous errors and absurdities which counterfeit and subvert them. But if at any time, they see and believe some truth, they hold it in unrighteousness-desire to get rid of it, and readily part with it for any error which evil men and seducers may throw in their way. Thus, ever learning, they are never able to come to the knowledge of the truth, but are turned unto fables and falsehoods, and waver like the waves of the sea, amidst the changeful and conflicting opinions which innundate the christian world.

Such is the double-minded man, or one unsteady in his belief on religious and moral subjects.

That such a man as has been described, is ever unstable in his practice, is expressly asserted by James in the passage before us: "A double-minded man is unstable in all his ways." But as it is possible that some may not be satisfied with the explanation which has been given of the apostle's words, it may be useful to exhibit further evidence of the connexion between a wavering belief and unstable practice. And a variety of facts recorded in sacred history go to establish this point.

Pharaoh is represented as a double-minded man. At one time he believed Moses and Aaron to be idle impostors; at another time he was convinced that they wrought miracles by the finger of God. At one time he believed he had a right to hold the Israelites in rigorous bondage; and then again, he was constrained to confess that he and his people had done very wickedly in not letting them depart. And his practice corresponded with his belief. He sent for Moses and Aaron, and then drove them from bis presence: he increased the burdens of the people, and then let them go free.

Most of the Israelites in the wilderness were double-minded. They wavered between a belief in the true God, and in the idols of the Heathen. And equally unsteady was their practice. At one time we find them engaged in the solemn worship of Jehovah; and then dancing around the molten calf.

The great majority of the people in the time of Elijah, were double-minded. They sometimes believed the Lord to be God, and sometimes they believed Baal to he God. And accordingly they worshipped sometimes the one, and sometimes the other.Hence the prophet interrogated them, "How long halt ye between two opinions? If the Lord be God, follow him: but if Baal

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be God, then follow him." Similar instances of instability in practice, arising from unsteadiness in belief, might be found in the subsequent history of the Israelites, down to the time of the Messiah.

The Jews who heard Christ preach, were fluctuating in their opinions concerning him; which rendered them equally so in their treatment of him." At one time they crowded to hear him preach, and at another time thrust him out of the synagogue. Now they cry, "Hosanna, blessed is he that cometh in the name of the Lord:" and anon, they vociferate, "Away with such a fellow from the earth; crucify him. Similar unsteadiness of conduct, arising from the same cause, was witnessed among Jews and Gentiles, under the preaching of the apostles.

Do we not find by observation, that at the present day, unsteadiness of belief is ever connected with instability in practice? Who are they that change from one denomination to another, and in their modes of worship and daily conversation, are unstable as water? Are they not those who are unsettled in their religious sentiments, frequently change their creed, and have no established belief on religious and moral subjects?

Every man's practice is, and must be, governed in a great measure, by his belief. Though men may sometimes be compelled by the arm of power, or persuaded by the force of temptation, to act in opposition to the inward conviction of their minds, yet in general, their practice corresponds with their sentiments. Whatever one believes to be right, he does with a clear conscience; but for one to do what he believes to be wrong, is like kicking against the pricks." The dictates of conscience are always according to one's sentiments in religion and morals. The conscience of every man lays him under moral obligation to do what he believes to be right, and to refrain from what he believes to be wrong. This is the obvious meaning of the apostle's words, "Whatsoever is not of faith is sin." Though a man may be very criminal for believing that to be right which is wrong, or that to be wrong which is right; yet it is sinful for any man to do what he believes to be wrong, or to omit doing what he believes to be right. He who acts contrary to his belief, is "condemned of himself." When a man, therefore, is wavering in his belief, it is natural, and almost necessary for him to be equally fluctuating in his practice.

[To be Concluded.]

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Extract from a Communication in the N. Y. Evangelist.

"I beg leave to state a few difficulties which grow out of the doctrine of a "depraved nature," communicated by "ordinary generation;" and which to me, at least, are insuperable.

First, if depravity of nature has been communicated from Adam to me, by "ordinary generation," I had no band, or choice, in the communication-it was physically impossible for me to prevent it; and I cannot see that I am guilty of, or accountable for, that depravity; neither can I find any man, who is able to show me these things. Many say them; no one proves them-they bring no "Thus saith the Lord."

Second, this depravity being inherited by descent, and from my fathers, is inbred-is constitutional-is physical, and if so, not moral. It is neither holiness nor sin; consequently, neither praise nor blame belong to it. We may just as well blame a man, or praise him, for having four instead of five fingers on each hand.

Third, as depravity thus communicated is constitutional, I am utterly incapable of removing it, I am both naturally and morally unable to remove it-as much as I am to make a world from nothing I am therefore naturally and morally, incapable of obeying God, of believing in Jesus Christ, or of doing any good thing;and though this may be my infirmity, I find no proof that it is my crime. Neither do I find any proof that it will be wrong in me to remain forever under this infirmity and incapacity; and will Jesus Christ send me to hell for not getting rid of this depravity?

Fourth, the depravity thus inherited is undefinable. No man has yet defined it No one has told us what it is, or in what part of the constitution it lies; and as it cannot be defined, it cannot be understood. They who contend for it, do not understand it; if they did, they could define it, which they have never done.Now as no one understands that depravity, no one will ever repent of it: for no man will see that he is guilty, or feel that he is guilty, or repent of his iniquity, till he sees his iniquity-til! he sees in what it consists. In all the Bible, I have not read of one who repented of constitutional sin, of wickedness, inherited from his fathers.

Fath, God brings no such accusation against men-he does not threaten them with punishment for sin inherited by descent-he does not command them to repent of such iniquity-he does not condemn them for it, nor even hint at any such thing in the indictment, which will be presented against the wicked, in the day of judgment. There is no such account in that indictment.

Sixth, this account of sin is so different from that which God has given, that I strongly suspect it must be wrong. God says, "Sin is the transgression of the law." This does not sound much like depravity, communicated by ordinary generation.

Seventh, as depravity inherited by descent, is constitutional, it

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1931. Effect of Concealing Doctrines in time of Revival. 238

follows that, when God renews a person, he renews his constitution, and not the spirit of his mind: the spirit of the mind follows as a consequence of the renovated constitution. But, when the constitution has been renewed, how is it that depravity remaius? Or does God renew the system by degrees.

Finally, as depravity communicated by ordinary generation, is constitutional, regeneration is constitutional; and it is strange, that when the constitutions of parents are renewed, their children, begotten after this renovation, do not possess one particle of that constitutional holiness, although they receive constitutional iniquity. Why cannot holy parents communicate holiness to their children in the same way, and as readily as wicked parents can communicate wickedness to their children? The parents are cleanat least, in part; why should not the children be as clean as the parents, if iniquity come by natural generation. V. D. M.


Extracted from the Boston Telegraph.

A few years ago, in the State of New York, there was a clergyman distinguished, throughout that part of the country, as a celebrated revival preacher. He was the first, I think, who openly advocated the modern notion of "the prayer of faith." He was sent for from various places, and, in some instances, at the distance of one and two hundred miles, either to aid in revivals of religion, or, as was confidently expected, to be instrumental in their commencement; and he was so successful, that a whole section of country, various parts of which he visited, was set forth as an example, in which God was doing wonders by the general out-pouring of his Holy Spirit. The time of his operations, like the present, began to be spoken of, as "The age of Revivals;" and many christians and christian ministers began to think, that a new and important era in religion had opened to the churches. The theory of this revival preacher, in which he instructed the young converts and old professors of religion was, That the fundamental doctrines of the gospel were true, but unprofitable; that they would do for christians to speculate upon, in a time of religious declension, but were never calculated to warm their hearts, or to promote a revival of religion; that, in order for professors of religion to be engaged in such a work, and be instrumental in the awakening, conviction and conversion of sinners, they must throw aside what he called their metaphysical speculations, and betake themselves constantly to prayer and exhortation from house to house. The natural and almost necessary consequence of such instruction was very

231 Extract from the Report of the A. Peace Society. OCTOBER,

soon visible in the churches. Professors of religion began to despise and throw aside those valuable works, which were most replete with religious instruction, and from which they had derived what little knowledge of the fundamental doctrines of the gospel they possessed; appeals were generally made to the passions of both saints and sinners; that kind of preaching and exhortation was in most general use, which tended either to move the animal sympathies, or to arouse the selfish desires of the natural heart; christians went backward, instead of forward, in divine knowledge; here and there a few, who were, doubtless, really converted, were acre dwarfs in religion, being starved for lack of "the sincere milk of the word;" a multitude of other converts proved themselves to be nothing better than stoney ground bearers of the word; and it may not be out of place to remark, that this revival preacher himself, has since given sad and affecting evidence, by gross immorality and licentiousness, that he had no more love to truth and religion, than Simon the sorcerer. For christian professors, therefore, to despise "the knowledge of God," either in their conversation or in their reading, I must believe to be wholly inconsistent with a genuine and special work of Divine grace in their hearts.



The prophecy concerning the children of Ishmael, seems to continue to be fulfilled to the present day. Their hand has been against every man, and consequently, every man's hand has been against them, and those who have taken, the sword have perished by the sword. Algiers, long as great a terror to christians, as Malta was to mahometans, though not altogether so ferocious and unsparing, has, at length, fallen under the attacks of the armies of the most christian king, and its sovereign has been obliged to seek a refuge in a christian country, where he lives in security as a private man. In war, however, calamities do not fall altogether on the vanquished. They but share them with the victors. sides the killed and wounded among the christian troops, many have fallen victims to pestilence, by which fleets are often dis,0pled, and whole armies sluggishly melted away, and the loss of life bas probably fallen heaviest on the conquerors. We certainly cannot be very sorry that a nest of pirates has been broken up, and however we may deprecate the means, we are not disposed to repine at the end. But could these barbarians have been civilized and christianized, the triumphs of the cross would have been a


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