morse which preyed upon his mind. He shrunk from the task of accusation, though he had been hurried by his resent ment to the crime of treachery. He had nought whereof to acouse his Master; and bore his last attestation to the innocence in which the closest intimacy could discover no stain, nor pry. ing malignity detect a cause for imputation of defect.

3 It is the testimony of a dying man. It is preceded by his repentance, and sealed with his death. Think of the situation of Judas, and you may conceive how impressive must have been that conviction of the innocence of Jesus, which, in circumstances like these, could so harrow up his conscience The person whom he had been instrumental in arraigning was condemned. Judas had every prospect of favour and consideration with the rulers of the Jews. He had reason to expect that his accusations, if successful, would be rewarded with wealth or office. He had performed a service, which, to a sordid and wordly mind like his, promised every thing which he could desire. The cause of the Saviour was desperate; the cause of his enemies was triumphant; and Judas was the leader, and his claims were pre-eminent. In this situation of security and hope, he is the

With

most wretched of men. out hesitation, even without a parley with his accusing conscience, he goes and throws down in horror the wages of his treachery at the feet of his employers, and dies writhing with remorse. What an homage is this to the innocence of Jesus! He rushes involuntarily into the presence of his Judge. He flies, black with his crime, into the very light of God's indignation, into the court of eternal retribution, where his silence can no longer suppress the truth of facts, where treachery recoils in vengeance on the traiter, where the judgements of iniquity are reversed, and the accusation of malignity is beaten back upon the accuser. cannot live even in a region of murderers and traitors like himself. He cannot endure, the society of the very men whose designs he had accomplished. Humiliation and terror, and remorse and despair lash him out of life. Under the scourge of such a conscience he leaves his testimony to the innocence of Jesus; and if we find it not here, where shall we look for sincerity? Go wretched and wicked man! Go with your crimes upon your head! You have left us your testimony that you sinned in that you betrayed the innocent blood, and it is enough! B.

He

MR. EDITOR,

I TAKE the liberty to send you an extraet, which, if it be found worthy of a place in "the Christian Disciple," is much at

your service. It is made from a work, entitled "Religio Philosophi or the principles of morality and christianity illus trated from a view of the uni

verse, and of man's situation in it, by William Hay, Esq." To me it appears well adapted to administer seasonable instruction and warning to the men of this generation:

66

Attempting a uniformity in opinion breeds dissension: permitting a latitude in opinion begets unity. Men will either not think of religion at all, or they will think for themselves. They can do no otherwise; for their particular ideas arise from the impression of objects on their minds; which objects are seen by different men in different lights, and under different circumstances: and it was as much the intention of Providence, that there should be a difference of opinions, as of persons: nor is it to be imagined, that God, who so formed man, is offended by such difference of opinion on any subject.

It is a vain attempt to think of making men agree in any one religion, by forbidding them to examine into the principles of it. Nay, it makes it impossible for them to be of that religion, notwithstanding they profess it; or however they may comply with outward forms, from fashion, from deference to authority, or from fear of punishment: for religion must arise from an inward conviction; and there can be no conviction, without examination, and weighing the reasons for, and against it.

"It is as vain to think of forcing men into religion by attacking their persons or reputation. Persecution may make good men martyrs. and bad ones hypocrites; but can never make

any man religious: for neither blows nor calumny are proper arguments of conviction.

66

It is as vain too, to think of preserving such a uniformity by men's setting up their own decisions for a guide; calling themselves orthodox, and the rest of the world heretics; making it meritorious in a man to follow their opinions blindfold, and criminal in him, after his best examination, to follow his own. If private men differ with public decisions, what wonder when these decisions have often differed with one another : Popes have condemned popes, and councils, councils; travelling the world over to settle points, some inexplicable, and others frivolous; and taking great pains to make themselves ridiculous: which must always be the case, when man's judgement mixed with his interests, passions, and infirmities, is set up as a standard of faith, instead of the scriptures.

"It was commendable in the Bereans to examine the scriptures, which require that every one should be ready to give a reason for the hope that is in him. And it is vain to think of establishing the authority of scripture, without leaving men at liberty to examine the external and internal evidence of the truth of it. A man cannot believe it to be true, without some reason for his belief: and it is not a good reason, because another either does, or says he believes it. Nor can he believe any part of it, that he thinks repugnant to reason, the only rule,t by which he can judge of

Reason is rather the only faculty, than the "only rule by which he can

it: he is sure that whatever is repugnant to right reason, could not be delivered by men commissioned and inspired of God. "It is vain to endeavour to stop a free inquiry into the grounds of religion; it makes men more eager after such inquiries. It is also imprudent; it hurts both religion and the clergy; for men are apt to suspect a cause, that is not suffered to come to trial, as well as the advocates for it. If it be true, why are they against bringing it to the test? If it be false, why should they impose it? If it be doubtful, why are they angry with those that doubt? Truth will bear the light; and the more it is exposed to it, the brighter it will appear. It is certain that nothing has done more prejudice to Christianity, than the trying to deter men from such inquiries, by branding them with opprobrious names, by inflaming others against them, and by alarming them with the danger of listenjudge of it." We may be "sure that

whatever is repugnant to right reason could not be delivered by men commissioned by God" yet it should be remembered, that through the influence of prejudice or other causes, the minds of men may be bewildered, and what appears to be "right reason" to one man may appear absurdity to another. What person of much reflection is not aware that there have been changes in his own views as to

what" repugnant to right reason?"

re

If a proposition appears to me pugnant to right reason," may not hence infer that it must appear in the same light to my brother who embra ces it as a divine truth. This thought however is so far from diminishing, that it enlarges, the ground for Chris.

tian candour one towards another.

ing to reason; as if it were & crime to employ that noblest talent with which God has entrusted them, on the most important of all subjects.

"Christianity is a good cause, and will bear any examination : to prevent an examination is to betray, and not to defend it. Leave the gospel with every man to examine the excellency of its doctrines will defend it. It is to be trusted with the laity, as well as clergy; for it makes no distinction between them. Every one may understand the most necessary parts of it; they want neither popes nor councils to explain them.

It requires no artifice to support it no false miracles: no ancient opinion or practice, either of fathers or saints; whether they were learned, able, and honest, or whether they were weak, credulous and designing men. Nor can any human authority, though dignified with the name of primitive, add the least weight to it. We ought not to trust to authority, but appeal to reason in defence of Christianity; and begin by convincing men, instead of scattering terrors, which no wise man will regard. It was monstrous to believe, or to endeavour to persuade others, that any one would be damned for a mistake in judgement or opinion. What an unworthy

notion must he have of the Deity who holds such a tenet! Instead of condemning his neighbour for no crime, he should ask pardon of God for his own impiety."

THE letters to Dr. Emmons, the substance of which is now to be exhibited, were written soon after his Convention Sermon was published. They were intended for the press, in a separate pamphlet, and were submitted to the inspection of the Doctor, and several of his friends in 1808. For some reasons, which were of weight in the mind of the writer, the publication was deferred. But those reasons no longer operate; and being conscious that the letters were written with feelings of respect and friendship towards the author of the sermon, and believing that the influence of the sermon continues to be injurious, the writer of the letters has consented to give an abridgement of his remarks in the Christian Disciple. It is his hope that they may be the means of light, love and peace among Christians, and not the means of alienation and strife.

When the manuscript was put into the hands of the Doctor, he was requested to point out whatever he might regard as a misrepresentation of his meaning, or as unfriendly. He returned the manuscript accompanied with a letter both friendly and respectful, and made no complaint. But should he on seeing the letters in print, feel in any manner injured, and think a vindication of his sentiments necessary, it is presumed that there will be no objection to its appearing in the Christian DisVol. V. No. 10.

88

ciple, if this should be his choice. The subject is of vast importance, and the advancement of truth, love and harmony, among Christians, is the only object of publishing the letters.

It is indeed a number of years since the sermon was published, and by some it may have been forgotten; but the sentiments it contains have been imbibed and cherished by many, and they are probably the cause of much of that uncharitableness through which the Christian religion is dishonoured by its professed friends.

REV. SIR,

LETTER I.

I HAVE had opportunity to examine your Convention Sermon on 66 1 Cor. i. 10. Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgement." The sermon displays something of your usual ingenuity, but less correctness than was expected from a writer of your acknowledged discernment. Although I have no doubt of the purity of your intentions, I cannot but question both the justness and the utility. of some things which you have stated.

I am, sir, an advocate for that catholicism which will permit me to receive as Christians all who give evidence that they have received Christ, and that

Christ has received them. Among these there are many who dissent from my opinions in some important points, and perhaps not one who agrees with me in every thing which I regardas gospel truth. I am even now about to oppose some opinions which have been advanced by one whom I regard as a Christian brother; and I hope to do this in a manner which shall evince that perfect unity of sentiment is not essential to brotherly love.

In the introductory part of your sermon you say "The church of Corinth, which Paul planted, abounded in brotherly love, so long as they mutually agreed in believing and professing the peculiar doctrines of the gospel. But when a disagreement in their religious opinions appeared, it destroyed their mutual attachment and involved them in bitter animosities and contentions." This you sup pose to have been the occasion of Paul's exhortation in your text.

I have, sir, sought in vain for the source of your information, as to the cause of the contention in the Corinthian church. I see no evidence that the members disagreed about "the peculiar doctrines of the gospel," unless we may suppose that Paul, Apollos, Cephas and Christ were opposed to each other. I have thought with Pool's Continuators "that the divisions among the Corinthians were not in matters of faith, but were occasioned by having men's persons in admiration." If y you will examine the context I think you will perceive that Paul was of the same opinion.

If I have not misapprehended your meaning, you regard your text as a command, binding the whole Christian world to be perfectly agreed in all their re--ligious sentiments. Your arguments in support of this opinion will be examined in my next letter.

LETTER II..

The arguments examined. REV. SIR,

To prove that "the whole Christian world" are required to think alike on all religious subjects, you have stated what you call "two very plain and obvious reasons."

"One reason is, that God has given them an infallible rule of faith."

"In the second place, that the word of God is not only a perfect rule of faith, but sufficiently plain and intelligible to every capacity."

I have brought both your arguments into view together for

two reasons:

1. I have no dispute with you, respecting the perfection of the scriptures, as a rule of faith.

2. Because your first argument is of no force unless the second be founded in truth. If the first, by itself, were of any force it would apply to the whole heathen world, as well, as "to the whole Christian world." What I have then te do, is to examine your second argument:-The rule of faith, the word of God, you say "is sufficiently plain and intelligent to every capacity."

I am willing, sir, to admit, that the bible is sufficiently plain and intelligible to answer all the purposes of God in giving