God hath revealed, especially if it clash with their pre-conceived ideas. Such was the state of mind of the apostles themselves, previous to the resurrection of their Lord; and such is the state of mind

of great numbers amongst us. We often hear men in controversy talk of being open to conviction, and willing to retract their sentiments, if but fairly confuted: but such professions either mean but little, or at best indicate a great want of self-knowledge. Those who are the most open to conviction, will commonly suspect themselves the most, and, of course, will not be very forward in the use of such language. If there were not a "slowness of heart" both in receiving Truth, and relinquishing Error, a large proportion of our controversies would soon be at an end.

REASONS WHY ERROR IS PERMITTED.

The foregoing remarks may suffice to account for the prevalence of Error, so far as man is concerned; but it may be farther enquired, Wherefore doth God permit it? Why is it that the beauty of the Christian Church is suffered to be marred, and its peace invaded, by a succession of perpetual discords? This is an awful subject; and if we were left to our own conjectures upon it, it would be our wisdom to leave it to the great day, when all things will be made manifest: but we are not. The Scriptures of truth inform us, that "there must needs be heresies, that they who are approved may be made manifest.

All the influences to which we are exposed in the present life, are adapted to a state of probation, and to do us good or harm, according to the state of mind which we possess. We are not only "fearfully made," but as fearfully situated. The evidence in favour of true religion is sufficient for a candid mind; but not for one that is disposed to cavil. If we attend to it simply to find out truth, and obey it, we shall not be disappointed; but if our souls be lifted up within us, the very Rock of salvation will be to us a stone of stumbling. The Jews required a sign in their own way: "Let him come down from the cross (said they), and we will believe him.” "If he had publicly risen from the dead (say modern unbelievers), none could have doubted it." Yet he neither came down from the cross, nor rose publicly from the dead; and let them say, if they please, he could not, and that all his miracles were the work of imposture. It may be our duty, as much as in us lies, to cut off occasion from them who desire occasion: but God often acts otherwise. They who desire a handle to renounce the gospel, shall have it. Thus it is that men are tried by false doctrine, and even by the immoralities of professing Christians.

The visible kingdom of Christ is a floor containing a mixture of wheat and chaff; and every false doctrine is a "wind," which he, whose fan is in his hand, makes use of, to purge it. There is a great

71 Cor. xi. 19.

number of characters who profess to receive the truth, on whom, notwithstanding, it never sat easily. Its holy and humbling nature galls their spirits. In such cases the mind is prepared to receive any representation of the gospel, however fallacious, that may comport with its desires: and being thus averse to the truth, God frequently, in just judgment, suffers the wind of false doctrine to sweep them away. Such is the account prophetically given of the chief instruments in the Romish apostasy. The introduction of that mystery of iniquity is thus described: "Whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness, in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness."*

Not only is false doctrine permitted, that it may sweep away hypocritical characters, but the discordance which appears amongst the professors of Christianity, is itself a temptation to many, and that in divers ways. Some who consider themselves as almost, if not altogether infallible, are hereby furnished with a plea for intolerance and persecution. In this way it operated much in former ages, and a portion of it is still prevalent amongst us. You see (say they) whither this liberty of conscience will lead men. If they be left to themselves, and form their own notions of religion, there will be no end to their errors and divisions, and to the sects that will rise out of them.' Thus the Catholics attempted to discredit the Reformation; and thus some Protestants have endeavoured to discredit congregational churchgovernment, as fruitful of sects and divisions. But if either of them were required to prove that there is less error or opposition amongst themselves than amongst their neighbours, they might find it a difficult task. On one side men find it necessary either not to think at all, or to conceal their sentiments; on the other, they speak and write their minds with greater freedom; but things are what they are, whether they be avowed or not. He who persecutes men for their errors, may, at last, be found equally erroneous himself: but allowing that he is not, and that his creed is orthodox; yet is he far from being sound in the faith, in the scriptural sense of the words. He "knoweth not what manner of spirit he is of." He may be willing to fight, but has yet to learn what are those weapons by which the soldiers of the Lamb are enabled to overcome.

Others, on the same ground, have rejected all religion. You cannot agree (say they) as to what is truth: settle it amongst yourselves, before you attempt to trouble us with it.' Very well: if you can satisfy your consciences with this evasion, do so. It will not avail you at death or judgment. You will then be reminded that you did not reason thus in things to which your hearts were inclined; but applied with all your powers, and used every possible mean, to ascertain the

* 2 Thess. ii. 9-12.

truth for yourselves, and acted accordingly. On your own principles, therefore, will you be judged.

Others, who have not gone these lengths, have yet been tempted to despair of finding out what is the true religion. Amidst the opposition of opinions which continually presents itself before us, (say they) how are we, plain people, to judge and act? If you mean to intimate that it is vain for you to concern yourselves about it, that is the same as saying, it is vain to attempt any thing that is accompanied with difficulties, or to walk in any way that is attended with temptations; and this would lead you to stand still in other things as well as in religion. But if it be the real desire of your soul to know the right way, and walk in it, there is no reason to despair. Follow no man as your guide; but go to your Bible, and your God, and there decide the question. You need not say in your heart, Who shall ascend into heaven, or who shall descend into the deep? The word is nigh thee.* To read controversial books may, in many cases, be useful; but seldom, when it is done with a view to decide the great question, What is the right way to everlasting life? A book, as well as a sermon, may be the means of affording such direction. But when the mind is in a state of suspense, it is, beyond all comparison, the safest to consult the oracles of God. To launch into controversy, without having obtained satisfaction on the first principles of the doctrine of Christ, is to put to sea in a storm without a rudder. One great reason why men are "carried about with divers and strange doctrines" is, their "hearts are not established with gracet." They have no principles of their own, and therefore are carried away with any thing that wears the appearance of plausibility.

.....

It

But one of the worst inferences that are drawn from the discordant doctrines which abound in the world is, that doctrine itself is of little or no account. As intolerance and bigotry, under the specious name of zeal, distinguished former ages; so sceptical indifference, under the specious name of candour, liberality and moderation, distinguishes this. This is the grand temptation, perhaps, of the present times. would seem as if men must either fight for truth with carnal weapons, or make peace with error; either our religious principles must be cognizable by human legislators; or they are neither good nor evil, and · God himself must not call us to account for them: either we must call men masters upon earth, or deny that we have any master, even in heaven.

It is a favourite principle with unbelievers, and with many professing Christians who verge towards them, that Error not only has its seat in the mind, but that it is purely intellectual, and therefore innocent. Hence they plead against all church censures, and every degree of unfavourable opinion, on account of doctrinal sentiments, as though it were a species of persecution. But if the causes of error be principally moral, it will follow that such conclusions are as contrary to reason as they are to scripture.

1

The above remarks are far from being designed to cherish a spirit of bitterness against one another, as men or as Christians. There is a way of viewing the corruption and depravity of mankind, so as to excite bitterness and wrath, and every species of evil temper; and there is a way of viewing them, that, without approving or conniving at what is wrong, shall excite the tear of compassion. It does not become us to declaim against the wickedness of the wicked in a manner as if we expected grapes of thorns, or figs of thistles: but, while we prove ourselves the decided friends of God, to bear good - will to men. It becomes those who may be the most firmly established in the truth as it is in Jesus, to consider that a portion of the errors of the age, in all probability, attaches to them; and though it were otherwise, yet they are directed to carry it benevolently towards others who may err: "In meekness instructing those that oppose themselves; if God, peradventure, will give them repentance, to the acknowledging of the truth."*

Finally There is an important difference between rasing the foundation, and building upon that foundation a portion of wood, and hay, and stubble. It becomes us not to make light of either: but the latter may be an object of forbearance, whereas the former is not. With the enemies of Christ, we ought, in religious matters, to make no terms; but towards his friends, though in some respects erroneous, it behoves us to come as near as it is possible to do, without a dereliction of principle. A truly christian spirit will feel the force of such language as the following, and will act upon it: "All that in every place call upon the name of Jesus Christ our Lord, both theirs and ours, grace be unto them, and peace from God our Father, and from the Lord Jesus Christ-Grace be with all them that love our Lord Jesus Christ in sincerity!"

* 2 Tim. ii. 25.

A. F.

+ Mr. Fuller means, that such are not to be borne with in the church; he does not mean to countenance temporal penalties for conscientious opinions, even in the worst cases, as is evident from the preceding page.

ESSAY II.

ON THE STATE OF THE WORLD AT THE TIME OF CHRIST'S APPEARING.

BY MRS. HANNAH ADAMS,

OF PHILADELPHIA.

*

ABRIDGED FROM THE INTRODUCTION TO THE FIRST AMERICAN EDITION OF HER "VIEW OF RELIGIONS."

CONTENTS.-State of the World at Christ's appearing-Of the Pagan Idolatry, Mysteries, and Secret Doctrines-Of the Corrupt State of the Jews-Of the Gentile Philosophy.

WHEN Jesus Christ made his appearance on earth, a great part of the world was subject to the Roman empire. This empire was much the largest temporal monarchy that had ever existed: so that it was called, "all the world." (Luke ii. 1.) The time when the Romans first subjugated the land of Judea, was between sixty and seventy years before Christ was born; and soon after this the Roman empire rose to its greatest extent and splendour. To this government the world continued subject till Christ came, and many hundred years afterwards. The remoter nations, who had submitted to the yoke of this mighty empire, were ruled, either by Roman governors invested with temporary commissions, or by their own princes and laws, in subordination to the Republic, whose sovereignty was acknowledged, and to which the conquered kings, who were continued in their own dominions, owed their borrowed majesty. At the same time the Roman people and their venerable senate, though they had not lost all shadow of liberty, were yet in reality reduced to a state of servile submission to Augustus Cæsar; who, by artifice, perfidy, and bloodshed, attained an enormous degree of power, and united in his own person the pompous titles of Emperor, Pontiff, Censor, Tribune of the People: in a word, all the great offices of the state.

At this period the Romans, according to Daniel's prophetic description, had trodden down the kingdoms, and by their exceeding strength devoured the whole earth. However, by enslaving the world, they

* This Introduction was adopted at length in the first London edition of this work, and was professedly taken from Mosheim's Eccles. History, and other authors referred to in the Notes. But this abridgment, which was inserted by the Editor, in the second edition of that work, and the first of this "Dictionary," was so satisfactory, that Mrs. A. adopted it verbatim in her edition of 1817. The few additions here made are inclosed in brackets.