from the first germ of thought. Now may we not with certainty confide in this Moses, that he had sufficient resolution and intelligence, not to introduce any thing into his writings, which would actually ascribe divinity to any being or personage, who was not God. And especially among a people, who were for the most trifling reasons, to embrace polytheism, would he write any thing, which, according to the reasonable rules of interpretation, would have the appearance of giving any countenance to idolatry? prone, But granting that he would not, did the other writers of the Old Testament, who succeeded him, keep the same object in view, as the Jewish legislator had done? Did they follow the same plan, and labor for the accomplishment of it, with similar earnestness and sagacity? One need peruse their writings but once, with any proper attention, to be convinced that they did. They made opposition to idolatry. They felt themselves, in their times and circumstances, to be under increased obligations to labor with all their might for the furtherance of this design. They did labor, in such a manner, that their wisdom, in the happy choice and best use of proper means for this end, cannot be overlooked. Can it then be supposed possible, that they were so inconsiderate, as to insert such passages and expressions, as would ascribe divinity to beings or persons, whom they did not acknowlede as divine? With respect to the writers of the New Testament, the supposition has been made, "That through want of attention, or want of foresight, in the hasty choice of words and expressions, they have so spoken concerning personages, who were neither God, nor regarded as such by them, that one might be led, against their intention and design, to believe that they ascribe divinity to these personages. Even this, however, can be conceded but with respect to a very few instances." The writers of the New Testament, were descended from a people, who for several centuries had entertained a violent hatred, and an open abhorrence, of every thing which bore the appearance of idolatry. These writers were accustomed to a language, which, in accordance with the spirit of the Jews, and during so long a period, had been moulded to a complete conformity to their belief in the unity of God. The religion, which so completely separated the Jews from the heathen, did not indulge them in the use of any heathen books. A Jew shuddered with horror at any expression of a heathen, which conveyed, or seemed to convey, any idea of idolatry. No remains of any former idolatry could have been tolerated in his language. The writers of the New Testa ment, were sent as missionaries among the Jews, who, on the least appearance of, any propensity to polytheism, which was finally eradicated from their nation, would have been irritated so as to persecute them, and would have felt that the most excessive persecution was justifiable. These writers were sent, too, among the heathen, whither they went to extirpate idolatry, and where the greatest care must be taken, that they did not give any occasion for a new idolatry. Surely these writers would not and could not so speak and write as to describe any being, or personage as divine, except the being truly divine, and the personages who were actually acknowledged as divine,by them and their disciples. But let us suppose, (what so many strong proofs clearly evince to be certain,) that God was the original author of the Scriptures, and that he has given us his revealed word, to communicate respecting the truths of religion that instruction which is infallible. Is it possible, in this case, without blasphemy, to accuse the divine Being of such inconsistent conduct, as it must be, to give a revelation, the special object of which is to prevent idolatry, and to direct the reverence and worship of men to one sole object--to himself--and still, in numberless passages of this revelation to have spoken in such a manner, that the reader, who resigns himself entirely to its guidance, i. e. the reader who is what the Scriptures require him to be--the reader who voluntarily and without exception believes every thing which is written in the inspired Word, canLot refrain from ascribing true divinity, to personages who are not divine. opinion, I may hereafter transcribe and send you another letter from the same person on the same subject. A few weeks subsequent to the date of this letter, the writer was attacked with a hectic complaint, which, in a short time, put a period to his life; but not until he had realized the happiness of seeing his friend "melted in godly sorrow," (to use his own expressions,) and "beginning to lisp the language of adoption." Yours, &c. Feb. 26, 1813. HAVE been for some time anxiously waiting to hear from you, my dear cousin, but got no intelligence until to-day. I hoped when I left P, that the first news I should hear from you, after my arrival here, would be that you had begun to lisp the language of adoption, and to cry with a heart melted in godly sorrow, "my Father, thou hast been the guide of my youth." And permit me to ask you, with a plainness and affection becoming this momentous subject, why have not my hopes been realized? What charm is it, that induces you to linger in a path filled with the monuments of those, who have resisted the convictions of God's Spirit, and thereby ruined their own souls? What is it that prevents Jesus from entering and taking the throne of your heart? Is it not unbelief? Oh, I pray you to consider who it is, that thus condescends to sue for a place in your affections. See him while on earth, a man of sorrows and acquainted with grief. He suffered a voluntary exile from heaven, and submitted to every indignity to purchase salvation for us. Trace his path while here below. See how his footsteps are marked with blood; that blood which was shed for the remission of our sins. "He was wounded for our transgressions, and bruised for our iniquities;" and can you look on his sufferings and remember, without emotions of gratitude, that it is through his death alone that any of our guilty race are saved? And can you be content to reject him still? He is even now granting you time for repentance. He is unwilling to have you ruin yourself, and therefore takes this tender interest in your welfare. Oh how cold and lifeless are the sympathies of your earthly friends, compared with the love of Christ! Their affection at best, is but faint and transient; but his heart melts and mourns over you, while, he pleads the agonies endured before his dreadful death, and the wounds received on the cross, to induce you to come and accept salvation at his hands. You would not continue in a course of conduct, which you knew would grieve your dearest earthly friends; how then can you neglect your heavenly friend, even the Lord of angels? My cousin, I would particularly dwell on the all-important qualification of Christians; I mean love to Christ. Whom should we love if we do not love him? There is nothing amiable in our fellow beings that does not exist in a state of absolute consigning us to remediless ruin.-To avert from us the Divine wrath, He takes the bitter cup of humiliation and suffering, and drinks it to the very dregs. The glittering sword of justice was unsheathed against us; but he kindly changes its direction, and presents his own breast to receive it. He has done for us what no other being could possibly have done; he gave his life to purchase redemption for us. Do we love our fellow creatures because they are amiable and gentle? How much more ought we to love Christ, for he was the perfect pattern of gentleness and meekness; he was emphatically called the lamb of God. Do we love those who are kind to us in affliction, and who sympathize with us in our troubles? How engaging does the character of Jesus appear in these respects.' He not only feels the sorrows of his friends, but even wept over and prayed for his bitterest enemies. Oh that God would lead you to such a knowledge of this Savior, as it is impossible for mere words to describe. He has those spiritual glories in his character, which raise him, in the view of those who know him in truth, high above the heavens, and show him to be the "chief among ten thousands.” Need we wonder then that unbelief is represented as so heinous a sin in the Bible? perfection in Christ. Perhaps nothing more immediately fastens the affections upon another, than our receiving at his hands some signal deliverance from This locks and bars the soul imminent danger; especially if against Christ. This renders us the person expose his life for insensible to all his wonderful our safety. Yet if gratitude is love and pity, and keeps us in due to such an one, how much ignorance of his glorious charmore to Christ! What was our acter. This leads us to give danger? A sentence of con- our affections to the world and demnation is issued against us, the objects of time, and reject VOL. IX. 27 the offers of salvation and eter nal life. I know not, my cousin, what other arguments to make use of to bring you to solid, lasting happiness, which are SO powerful as the love of Christ to us; and I know not how to lead you to weep and mourn over your past neglect of Him, if a meditation upon his goodness do not effect it. is big with future consequences. You are now balancing, as it were, between life and death; and how all-important it is for you to ascertain which scale shall rise and which shall sink! I wish I were able, in any measure, to convince you of the dangers which surround you, and make you realize the worth of those blessings you are urged to seek; I fear, if your convictions of but this is the work of the Spirit the necessity of religion should of God; and He alone can make now leave you, that God would us realize our danger and know not excite your mind again, but the worth of heavenly blessings. would suffer you to go back to Had you but one glimpse of the world, and enter into its en- Christ's love, as it is sometimes joyments with a double relish; imparted to the hearts of his folthat he would permit you to lowers, how easy would you find choose your portion here, and it to give up every thing here, never again lead you to feel as if and "count all things but loss it were necessary to your happi- and dross" for such happiness! ness to seek his face and implore It is the peculiar glory of faith his mercy. Ah! my dear cousin, in Christ, that it casts out fear should I after this hear that you from the soul. Is not that a had worn off all serious thoughts, blessed thing, which can raise and were again sinking into the the mind above fear? The fear crowd of the gay and thoughtless; of what others will think of us, it would sting my heart with SO common to men, who are the bitterest disappointment, to compelled by conscience or some think you should, for a few other motive, to do those things empty, delusive pleasures, de- which others disapprove, is taken liberately give up the pursuit of away by faith in Christ. This unfading joys. Do not, I beseech leads the soul to act from nobler you, let this be the case. If motives, than a desire of human Christ's love, if a regard to your approbation; it leads it to act own happiness, of the happiness from love to God. This blessed of your friends, be of any consid- faith raises the soul above the eration, let not your heart cheat fear of temporal calamities. The you out of eternal life. And per- soul then rests upon God and mit me to tell you there is great commits itself into his hands danger of your shaking off all se- with a confidence of safety. And rious convictions of the impor- above all, faith takes away the tance of religion, and of going fear of death; raises the soul triback to your former pleasures umphant over the grave; takes with less concern about eternity away the monster's sting; and than you ever had before. This instead of being a king of teris a most interesting period of rors, as he is to all who are desyour life; almost every thought titute of faith, death becomes that passes through your mind a messenger of mercy to intro duce the soul of a Christian into everlasting rest. And will you neglect this blessed faith; will you refuse to enter this glorious rest; will you consent to lie on a death-bed filled with terror and amazement, or benumbed with stupidity, instead of rejoicing in a holy rapture, that you are about to depart and be with Christ? I intreat you to lift up your heart to God in prayer, that he would deeply impress these truths; and may he grant that you may feel their importance now before it be too late. In a short time I shall die, and you will die also. How important will these truths then appear to us! Let us then, my friend, set our faces against every thing that would lead off our minds from such subjects, and endeavor to be prepared to appear before the judgment seat of Christ. I hope you will excuse the free dom with which I have written, my dear cousin, and be assured that it flows from love to you, and concern for your eternal welfare. May God bless these disconnected hints, and lead you to see what no pen can describe, in the character of Christ. I hope you will remember to answer this letter soon, and don't, I pray you, neglect to answer the invitation of Jesus, to come to him and be happy. Yours, with friendship ON THE CHIEF END OF THE DIVINE ADMINISTRATION. THE passages of Scripture, which relate to this subject, may be arranged in two classes. In one of these, the glory of God is spoken of as the final cause of his operations; in the other, this cause is represented as the good of creatures. The diversity of human opinion, upon this subject, may have resulted from confining the attention too exclusively to the one or the other of these classes. A careful comparison of them naturally conducts to this general truth, that The chief end of the divine administration, is the good of the universe-one grand object,, comprising both the glory of God and the good of created beings; and that it is equally improper to consider either of these as exclusively constituting this chief end. A close attention to these forms of speech will show, that they do not designate things in their nature distinct and capable of separate and independent existence; but that they designate things which are most intimately blended and which perfectly co alesce. By the glory of God, we can here mean nothing but that illustrious display of his attributes, which he is making in the view of created intelligences. This display, viewed as a whole, may fitly be termed one grand impulse to that which is best. Its glory consists in the production of boundless good-the production of a prosperous and happy system. To this, all God's works naturally tend; and to this, all the declarations of his word have a direct and inmediate regard, The production of happiness, is, therefore, that in which the glory of God consists. By the good of creatures, as |