as impossible to amalgamate them, as to bring fire and water into friendly contact. And as they have been engaged almost six thousand years, in a war which can only be terminated by the destruction of one of the parties, the friends of truth ought to rally round her standard, with firmness and precision. But if they expect to check the progress of error, disarm it of its rage, and render it harmless, by treating it in that gentle, charitable, effeminate mode, which is the order of the day, they will find in the issue, that their prudence and sagacity were not superior to those of the barber who at the battle of Wexford thrust his hat and wig into a loaded cannon, and then cried to his comrades, Come on boys, I have stopped her mouth. The gunner applied his match, and the barber and his comrades found, that the hat and wig were unable to prevent the usual consequences.* The truth is, that error is so well fortified with brass, that they might as reasonably expect to injure the fortress of Gibraltar, by a Lilliputian bombardment, as to make any serious impression on error, by a train of popgun artillery.

That such is the profundity and extent of truth, and such the imperfection of human nature, that the best christians on earth, see but in part, and know but in part; therefore they ought to exercise mutual charity and forbearance, relative to those things about which real christians may entertain different sentiments while in this imperfect state. And we belive, that it is our duty to treat professing christians of all denominations, with that friendship to which their moral conduct may entitle them, always respecting the rights of conscience, and never permitting difference in opinion to violate the laws of politeness and personal benevolence. But we also belieye, that an avowed and temperate, firm and decided opposition to those errors, which affect the vitals of true religion, is more consistent with the spirit of genuine christianity, and indicates more friendship to the souls of men, than that fashionable benevolence and lawless charity, which propose to banish controversy and bring about universal peace, by marking the lines which divide truth from error in such a manner, that the difference between them may appear to be an object of so little importance, that men may be as good christians on the one side as the other.

If the sentiments expressed in the above propositions are scriptural and reasonable, then we may conclude, that our principles and practice relative to communion in sealing ordinances,

See the account of the insurrection in Ireland, A D. 1798, by Stephens

ought to be governed by the lines, which God has plainly drawn in his word, between truth and error, and between his friends and his enemies; and that we ought not to cast the mantle of mistaken charity over soul-ruining errors, nor sacrifice the doctrines of the gospel on the altar of unscriptural and chimerical catholicism.

These observations are respectfully submitted to the consideration of the friends of modern catholicism, as an apology for those persons, who cannot join with them in giving the right hand of fellowship to men, as experimental christians, who hate, oppose, and vilify some of the most important doctrines of christianity. But we hope they will do us the justice to believe, that our conduct is dictated by a conscientious regard to what we believe to be our duty, and not by bigotry, moroseness, or pride. We lament the causes which divide and disgrace the christian church, and are willing to do every thing in our power to promote christian union and communion, on christian principles. And we possess the most sincere friendship for those christians of all denominations, who are attached to the doctrines of the gospel, and governed by their influence, and we are cheerfully willing to take them by the hand as our brethren in Christ. Nor is there one of the human family on earth for whom we do not pray, and whose welfare we would not promote were it in our power. But we will not conceal, that the doctrines relative to salvation, by sovereign, free, unmerited, and divine grace, are dearer to our hearts than life and all its temporal enjoyments. Under their sweet experimental influence, we have found a hiding place from the wind and a covert from the tempest, and have often enjoyed their soothing consolation in the hour of distress; and we hope that our souls will cling to them, with ardour and pleasure, when our hearts shall be convulsed in the agonies of death; therefore we cannot, and will not, consider hostility to them as an object of indifference, nor join in communion in sealing ordinances,. with their avowed enemies. Communion between persons, whose sentiments, relative to the vitals of real religion, are so opposite, would indeed be an hypocritical contemptible farce, calculated to degrade the christian character. 1 Timothy vi. 3. 5. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; from such withdraw thyself. 2 Timothy i. 13. Hold fast the form of sound words which thou hast heard of me, in faith and love which is in Christ Jesus.

A Scriptural Catholic Christian.

THOUGHTS ON PROVIDENCE.

Now therefore, O Lord our God save us from his hand, that all the kingdoms of the earth may know, that thou are the Lord, even thou only. Isaiah, xxxvii. 20.

It is always pleasing to the pious mind to meditate on Divine Providence. Dark and comfortless must be the prospects of those, who can look on all things around them as under no certain guidance; or who can imagine to themselves a fatherless and unbefriended world, without the care and protection of its Creator.

None would wish to entertain these ideas, but those whose minds tell them, if there be a Providence, there must be a God, and if there be a God, he must be the lawgiver and judge of rational beings; and if he will call mankind to an account, then they, who have disobeyed his laws, must be miserable; they endeavour therefore to persuade themselves, and say in their hearts, There is no God.

It is, however, pretty evident, that how many so ever, labouring under a sense of guilt, and unwilling to break off their sins by repentance, would wish to believe that there is no God, few can ever bring themselves to this settled persuasion. God has a witness for himself, a witness not only of his being, but also of his justice, in the mind of every man; especially of those who live under the light of the gospel. Conscience is a busy monitor; its power is great. And after men have contended long for victory over this power, have debated long, and even perhaps written books to prove that there is no God, no essential difference between good and evil, and no judgment to come, conscience can, in some unexpected moment, when death appears near at hand, or some great calamity happens, quickly overturn all these sophistical reasonings, and plunge the sinner into unutterable distress!

Wise men in every age, who have allowed themselves to follow the light of reason, have concluded, that the world was the wonderful work of a divine intelligent power, and that all things were under a divine government; however difficult they have found it, to form adequate conceptions of that power, or to reconcile many things that happen in the world to the ideas they had formed of wisdom, justice, and goodness. Every reflecting mind, however, will consider, that many difficulties arise merely from our ignorance or imperfect views of things, which vanish when we have received proper instruction, and attained to more enlarged views. Many things appear obscure and very difficult to some

men that have become easy and clear to others. Where the whole is grand, beautiful, and useful, and affording the most striking evidence not only of power, but also of design and benevolence, we ought to think, that the parts have also their beauty, use, and proper place; and would appear so, if our views were sufficiently comprehensive. As the voice of nature intimates a Divine Providence, so the voice of revelation proclaims it in the fullest manner.

There is indeed no doctrine more largely dwelt upon, in the sacred writings. Not only the devotional parts of scripture, but also the prophetical parts, abound with a great variety of expressions on this subject. And when we look into the historical parts, still we find our attention called to the ways of Providence; and are admonished, that God ruleth over the nations, and has their fortunes as well as those of individuals entirely in his hand. Indeed this is one principal thing in which the sacred history differs from other histories: in those that are merely the work of man, the causes of events and revolutions, for the most part, can only be conjectured; second causes are more especially attempted to be traced, and the Great First cause too little thought of or lightly mentioned. But the sacred history, being written by men, under the special guidance of the spirit of God, assigns without hesitation the true causes of events, and shows us the hand of God, in conducting the affairs of men.

The history, from which the words prefixed are taken, deserves to be carefully considered. The Assyrian empire was one of those mighty monarchies which flourished in ancient times. Nineveh was for a long time its capital. Of this empire we have but very imperfect accounts: those which we have are chiefly to be found in the Jewish scriptures; and are introduced, in order to make us better acquainted with the dealings of God with that people, than we could otherwise have been.

The reason of this particular portion of history being introduced into the book of the prophecies of Isaiah, is very evident: several predictions which God gave by this prophet, and the remarkable fulfilment of the same, could not otherwise have been understood.

We are informed that the kingdom of Assyria was at this time very powerful, and had extended her conquests far and wide. In consequence of this, as is often the case, the hearts of the king and his nobles were filled with pride, and confiding in their immense armies and vast resources, forgat Him who is Most High. Perhaps they considered all the gods whom men worshipVOL. II.

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ed as on the same footing, that is, as deserving little regard or fear: or, if they seriously believed, as many among the heathen appear to have done, that there are powers above, they probably considered every particular kingdom as under the government of some local tutelar deity. And as they had conquered a number of powerful kingdoms, notwithstanding the supposed protection of the gods in whom they confided, so they might imagine that the God of Israel was only as other gods, and unable to protect his people against such forces as they could bring into the field. Or, if they had some knowledge of the true God, whom the Jews worshipped, and yet placed him on the same footing with the false gods of other nations, this would show their impiety, pride, and madness, in the clearest light. And indeed, it is probable enough, that they had some knowledge of the true God, and what kind of a being the Jews acknowleged him to be. For in the speech delivered by the messenger whom the king of Assyria sent to Hezekiah, (in the 36th ch. 7th v.) they are represented as trusting in the Lord, or Jehovah their God.

Rabshakeh was he who was commissioned to deliver that speech, so full of impiety and defiance against the God of Israel. He also appears to have had the command of the army which was sent to conquer this nation, as they had many others. And indeed the victories which they had already gained served to swell their pride, and make them think that Jerusalem, the chief city, could not hold out long against them; for we are told that they had come up against all the defenced, or fortified, cities of Judah, and had taken them; and they now lay, encamped, even a great army, within a small distance of Jerusalem.

The impious and insolent speech was delivered in the Jews' language, in order that the people might hear it, and be dismayed. And part of the language was, " Let not Hezekiah make you to trust in the Lord, saying," &c. as in verse, 15. 16.

When king Hezekiah heard it, he was greatly troubled, and sought direction of the Lord, by making application to his prophet, Isaiah. The prophet encourages him, by assuring him that God would vindicate his own honour, and take vengeance on those who had blasphemed him; that he would send a blast upon the king of Assyria, and he should hear a rumour, and return to his own land; and the Lord would cause him to fall by the sword in his own land.

We are told, in the 14th verse that Hezekiah received the letter from the hand of the messengers, containing the same exprssions delivered in the speech, and read it; that he went unto the house