But, sir, if a BIBLE DEFENCE ASSOCIATION was formed in every large town in the kingdom, which I urge most strongly upon the readers of the Defender, who could tell of the blessed results which must follow a thorough exposure of infidelity, by this instrumentality? By the report of our public inauguration meeting it will be seen we have now got to work in Liverpool. The Lord prosper our feeble efforts to defend his word from the cavils and quibbles of his enemies. Yes, sir, it is high time for the professing Church of God to wake out of sleep! What has yet been done adequate to the wants of the times? How little has the press been used for the defence of our common Christianity! How little the platform; and alas! How seldom the pulpit speaks out as it ought to do in reply to the objections of infidelity. Hot Oh, for a thorough arousing all who profess to call themselves Christians. Oh, that they would quit them like men, and true, brave, and gallant soldiers of the cross; resisting even to blood if called upon, all attempts to detract from the honour due to their glorious captain. Oh, spirit of the living God, come with all thy quickening power! Come and take possession of all thenations of the world. Banish infidelity and scepticism, with their twin-sisters, vice and misery, from the face of the earth. Then may we truly singari shalla og Grace begun below." benso aimes viluoiib OBSERVER. Liverpool, My dear Sir, June, 1855. va va FOREKNOWLEDGE AND FATE. TO THE EDITOR OF THE DEFENDER. It appears that your correspondent" PHYRRO" is at a loss how to reconcile omniscience with the free-will of man. I cannot wonder at this, as he appears completely ignorant of the nature of both. Let him first give a comprehensive definition of the subjects he wishes to reconcile, and their compatibility, or incompatibility will at once appear. For my own part, though I am not able to enter into, and fully explain, the subjects, yet no difficulty opposes itself to me, but I am able instantly to disperse it to my own satisfaction. It has been repeatedly affirmed, that foreknowledge cannot be predicated of God, because the infinite existence is not successive, but simultaneous.. Thus omniscience sees all things present itself, as they will be to man as the periods arrive. Yet, for all this, "PHYRRO" goes on throughout his article to speak of omniscience as absolute prescience, eternal foreknowledge, &c., which are objectionable terms. Prescience cannot be absolute, nor can foreknowledge be eternal. Thus it is, that by having the subject and predicate incompatible, the whole is enveloped in confusion. Again, what can "PHYRRO" mean by infinite experience? If it is infinite, it cannot be experience and vice versa. If Divine prophecy depended upon experience it might be as "PHYRRO" says, or seems to imply, that it is not exactly according to prediction But before we conclude that there is mistake in the prophecy, we ought to be sure that our interpre correct. is 1 do not wonder that "PHYRRO" should say that absolute prescience destroys the idea of design, for it destroys itself. But will he say that omniscience destroys the idea of design? If so, he must show us how, as we consider omniscience and design to be one. "PHYRRO" says also, that it can be objected to omnipotence that God cannot cease to exist. We should consider it a very strange omnipotence that could destroy itself! God is, therefore he must be. What then, does it prove that he is not? Phyrro's idea of absolute omnipotence is, that he ought to have power to destroy himself. This is to me the most childish idea imaginable! think the Christians idea of of omnipotence is, that he has power to fulfil his own will, which is to give an eternity of bliss to all his creatures, who will, by virtue of their freedom, make application to him for it. Which is also the end and design of all creation. June 22nd. I am, dear Sir, Yours sincerely, J. G. IGNORANCE! It is admirable to consider how many millions of people come into, and go out of the world, ignorant of themselves, and of the world they have lived in. If one went to see Windsor Castle, or Hampton Court, it would 1 be strange not to observe and remember the situation, the building, the gardens, fountains, &c. that make up the beauty and pleasure of such a seat. And yet, few people know themselves; no, not their own bodies, the houses of their minds, the most curious structure re of the world; a living, walking, tabernacle; nor the world of which it was made, and out of which it was fed; which it would be so much for our benefit, as well as our pleasure to know. We cannot doubt this, when we are told that "the invisible things of God are brought to light by the things that are seen and, consequently, we read o our duty in them, as often as we look upon them, to Him that is the great and wise Author of them, if we look as we should do. The world is certainly a great and stately volume of natural things, and may be, not improperly, styled the hieroglyphics of a better; but, alas! how very few leaves of it do we seriously turn over! This ought to be the subject of the education of our youth; who, at twenty, when they should be fit for business, know little or nothing of it. THE TRUE SCIENTIFIC ENQUIRER INTO NATURAL PHILOSOPHY. His mind should always be awake to devotional feeling; and in contemplating the variety and beauty of the external world, and developing its scientific wonders, he will always refer to that Infinite Wisdom through whose beneficence he is permitted to enjoy knowledge. In becoming wiser he will become better; he will rise at once in the scale of intellectual and moral existence; his increased sagacity will be subservient to a more exalted faith; and in proportion as the veil becomes thinner through which he sees the causes of things, he will admire more the brightness of the divine light by which they are rendered perceptible. INCONSIDERATION. 262 The want of due consideration is the cause of all the unhappiness man brings upon himself. For his second thoughts rarely agree with his first; which pass not without à considerable retrenchment or correction. And yet that sensible warning is, too frequently, not precaution enough for his future conduct. Well may we say, "Our infelicity is of ourselves;" since there is nothing we should not do, but we know it and yet do it, PREPARATION FOR DEATH, To neglect at any time preparation for death is to sleep on our post at a siege i but to omit it in old age is to sleep at an attack, Liverpool, og Grace begun below." 91 faciais en bolle June, 1855. v var bestofi OBSERVER. FOREKNOWLEDGE AND FATE. TO THE EDITOR OF THE DEFENDER. My dear Sir, It appears that your correspondent "PHYRRO" is at a loss how to reconcile omniscience with the free-will completely ignorant of the n of man. I cannot wonder at this, as he appears nature of both. Let him first give a comprehenhe wishes to reconcile, and their compatibility, For my Own part, though I am not able to enter into, and fully explain, the subjects, yet no difficulty opposes itself to me, but I am able instantly to disperse it to my own satisfaction. It has been repeatedly affirmed, that foreknowledge cannot be predicated of God, because the infinite existence is not successive, but simultaneous. Thus omniscience sees all things present as they will be to man as the periods arrive. Yet, for all this, "PHYRRO" goes on throughout his article to speak of omniscience as absolute prescience, eternal foreknowledge, &c., which are objectionable terms. Prescience cannot be absolute, nor can foreknowledge be eternal. Thus it is, that by having the subject and predicate incompatible, Again, what can "PHYRRO" mean by infinite experience? If it is infinite, it cannot be experience and vice versa. If Divine prophecy depended upon experience it might be as "PHYRRO" says, or seems to imply, that it is not fulfilled exactly according to prediction But before we conclude that there is any mistake in the prophecy, we ought to be sure that our interpretation is "PHYRRO" says also, that it can be objected to omnipotence that God' cannot cease to exist." We should consider it a very strange omnipotence that could destroy itself! God is, therefore he must be. What then, does it prove that he is not? Phyrro's idea of absolute omnipotence is, that he ought to have power to destroys thans idea. This is to me the most childish idea imaginable.! I think the Christians of omnipotence is, that own will, which is to give an eternity of bliss to all his by virtue of their freedom, make application to him for it. end and design of all creation. June 22nd. power to fulfil his creatures, who will, Which is also the I am, dear Sir, Yours sincerely, J. G. IGNORANCE! It is admirable to consider how many millions of people come into, and go out of the world, ignorant of themselves, and of the world they have lived in. If one went to see Windsor Castle, or Hampton Court, it would be stran not to observe and remember the situation, the building, the gardens, fountains, &c. that make up the beauty and pleasure of such a seat. And yet, few people know themselves; no, not their own bodies, the houses of their minds, the most curious structure of the world; & living, walking, tabernacle: nor the world of which it was made, and out of which it fed; which it would be so much for our benefit, as well as our pleasure to know. We cannot doubt this, when we are told that "the invisible things of God are brought to light by the things that are seen;" and, consequently, we read our duty in them, as often as we look upon them, to Him that is the great and wise Author of them, it we look as we should do. V DO NOT The world is certainly a great and stately volume of natural things, and may be, not improperly, styled the hieroglyphics of a better; but, alas! how very few leaves of it do we seriously turn over! ought to be the subject of the education of our youth; who, at twenty, should be fit for when they business, know little or nothing of it. THE TRUE SCIENTIFIC ENQUIRER INTO NATURAL PHILOSOPHY. His mind should always be awake to devotional feeling; and in contemplating the variety and beauty of the external world, and developing its scientific wonders, he will always refer to that Infinité Wisdom through whose beneficence he is permitted to enjoy knowledge. In becoming wiser he will become better; he will rise at once in the scale of intellectual and moral existence; his increased sagacity will be subservient to a more exalted faith; and in proportion as the veil becomes thinner through which he sees the causes of things, he will admire more the brightness of the divine light by which they are rendered perceptible. INCONSIDERATION. The want of due consideration is the cause of all the unhappiness man brings upon himself. For his second thoughts rarely agree with his first; which pass not without a considerable retrenchment or correction. And yet that sensible warning is, too frequently, not precaution enough for his future conduct. Well may we say, "Our infelicity is of ourselves;" since there is nothing we should not do, but we know it and yet do it. PREPARATION FOR DEATH. To neglect at any time preparation for death is to sleep on our post at a siege i but to omit it in old age is to sleep at an attack, A PRAYER. "Lord! who art merciful as well as just Father Almighty! who hath made me man Southey. Never A SHORT LECTURE TO YOUNG MEN.-Keep good company, or none. be idle. If your hands cannot be usefully employed, attend to the cultivation of your mind. Always speak the truth. Make few promises. Live up to your engagements. Keep your own secrets, if you have any. When you speak to a person, look him in the face. Good company and good conversation are the very sinews of virtue. Good character is above all things else. Your character cannot be essentially injured, except by your own acts. If one speaks evil of you, let your life be so that none will believe him. Drink no kind of intoxicating liquors. Ever live, misfortune excepted, within your income. When you retire to bed, think over what you have been doing during the day. Make no haste to be rich, if you would prosper; small and steady gains give competency, with tranquillity of mind. Never play at any kind of game of chance. Avoid temptation, through fear you may not withstand it. Never run in debt, unless you see a way to get out again. Never borrow, if you can possibly avoid it. Never speak evil of any one. Be just before you are generous. Keep your self innocent if you would be happy. Save when you are young, to spend when you are old.-Hunt's Merchant's Magazine. NOTICES TO CORRESPONDENTS. Our correspondents are requested to write on only one side of the paper. RECEIVED:-Willis Knowles; W. T. H.; Phyrro; John J. Brack. Some gentlemen seem to think that we have room for any of their lucubrations. We must have short, pithy, and relevant articles, else we must consign them to the flames. THE COMMENCEMENT OF A NEW VOLUME is a favourable opportunity for securing new subscribers, and we hope our friends will use it. The real names and addresses of correspondents required, though not for publication. The Editor does not undertake to return rejected communications. Our correspondents in different places will do us service by giving us prompt information of what goes on in their localities. Communications and works for review to be addressed to the Editor, 50, Grainger Street, Newcastle-on-Tyne, either direct, or through the publishers. London: HOULSTON & STONEMAN, 65, Paternoster Row. AND ALL BOOKSELLERS. Hunter & Co., Printers, Grainger Street, Newcastle-on-Tyne. |