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to doubt and despond when any great work of benevolence is proposed, contemplate the pyramids of Egypt. They were erected by human bands. Or, to take an object with which our readers are more familiar, let him see the oaks taken from our forests, the ore from our hills, and the hemp from our fields, and transformed into a ship of the line, a vast and complicated engine, with prodigious means of annoyance and defence, of destruction and preservation. Let him see this engine on the ocean, with its thousand inhabitants and provision for their wants, encountering the most furious storms, safely directed in the darkest nights, under the easy control of human agency: and, while he admires this noblest triumph of art, ingenuity, and courage over the elements, let him acknowledge, Such are the achievements of union and perseverance."

Let it be received as a maxim, then, that if all professed Christians were deeply engaged; (we do not say, if they were supremely engaged, or as much engaged as the nature of the case requires;) but if they were seriously, conscientiously, deliberately engaged to change the moral face of the world, they might easily accomplish it in a moderate time. To be more explicit, the professed Christians of the present day might put means in operation, which should speedily furnish every family, and almost every individual, upon earth with a Bible; every neighborhood with a good school; every congregation with a spiritual instructor; every large community with a College and a Theological Seminary; every nation with mild and salutary laws, and with all the blessings of good government. When we say this, we do not mean to encourage a presumptuous dependance on mere human agency? Far from it. But when has God withheld his approbation and blessing from persevering exertions to promote his glory, and to bring about that very consummation, which his unerring word has predicted? Have not infant enterprises, embryo works of benevolence, been cherished, increased, and strengthened by him, till they have attracted the notice of mankind? And can it be doubted, whether he would smile upon similar schemes, formed with the most expanded views, and contemplating the only safe rule of Christian activity; viz. that nothing should be left unattempted, while any thing remains to be done?

When the heart is warmed with the desire of doing good, of be, friending every charitable work, let it be considered by each individual, that he ought to communicate his reflections to others, and to excite, as far as may be, a general interest and inquiry on such subjects. The necessity of obtaining religious information, of acquiring a habit of reading religious publications, and of making the foregoing topics the standing subjects of thought, and inquiry, in social and family circles, should be inculcated and exemnplified.

It is never to be forgotten, that the wisest plans will be defeated, the most hopeful prospects blasted, unless perseverance be added to all other encouraging qualities. It is to be settled in every Christian's mind, that there is no discharge in this world from the war in which he is engaged; that he must not content himself with a few

transitory efforts, and then relapse into indolence; that the cause in which he is engaged is worthy of the utmost zeal and service of every man; that to withhold this service is a criminal desertion; and that the gratification of having begun a good work will be changed into regret, disappointment, and remorse, unless perseverance sccure the unalloyed satisfaction of a continued progress in virtue and usefulness.

To stimulate his languid zeal, let him often compare the vigorous activity of men, in the pursuit of mere worldly objects, with the puny efforts which Christians have been accustomed to make in the pursuit of objects which they never fail to pronounce to be unspeakably important, and which are in fact of infinitely more value, than it is in the power of man to estimate. With what unceasing diligence do multitudes toil for riches, which often make the possessors unhappy, and lay up a plentiful store of misery for their children. With what ardor does the ambitious man pursue his schemes of popularity and distinction, and the voluptuary devote himself to his sensual pleasures. With what zeal does the artist, the ingenious mechanic, or the professional man seek after eminence in his profession. Shalf Christians be witnesses of this incessant activity, these energetic labors, and not be ashamed of their own dulness, apathy and indolence.

At the close of these remarks, we would exhort Christians to consider how great is the privilege of serving God in promoting the success of his Gospel. The late venerable Dr. Hopkins of Salem, at one of the last missionary meetings which he attended, expressed in conversation his high sense of this privilege, and concluded by observing, that Christians have in some respects a more interesting agency than that of angels; for while here in the body they can exert a direct, constant, and powerful influence on the minds of each other and of all around them, and can enjoy the satisfaction of being employed to build up from among the ruins of the apostasy a glorious temple to JEHOVAH.

Let it be remembered, however, that this privilege is of short duration. Those who enjoy it cannot be too sedulous to use it now; n A to suffer year after year to pass and witness their languid and feeble efforts, their timid and wavering steps, their fainting zeal. While we are writing these paragraphs, the sorrowful tidings reach us, that one, and another, and another, of those pillars on which our country leaned, are fallen to the ground and mingled with the dust. These melancholy events teach us, more powerfully than a thousand precepts, that now is the time for diligence, activity, and energy in the service of God; now is the time for each one to consult the welfare of his own soul, and to assist in directing the feet of others into the path of life.

RELIGIOUS COMMUNICATIONS.

For the Panoplist

A PRACTICAL ILLUSTRATION OF THE DOCTRINES OF GRACE.

No. II.

In the former number, I took a view of the practical tendency of the doctrines of grace, then stated; endeavoring to show what effect a full belief in them is calculated to produce. 1 now proceed in the practical illustration of them,

11. By an appeal to facts in relation to their influence on the minds of those who fully believe them. Here I shall endeavor to show what effect a belief in them has actually produced, and is still producing.

But I would remark, in the first place, that the doctrines under consideration were not all fully revealed at once, as we now find them. Indeed, some of them never appeared so clearly in the Old Testament as in the New. Nor were they all taught with so much perspicuity in the days of Christ's ministry, as they were after his ascension. One part of the office assigned to the Spirit, when he came subsequently to Christ's ascension, was to guide the Apostles "into all truth." He therefore guided them into a more clear, systematic knowledge of the leading doctrines of grace, than they had ever before possessed. The time had then come when the church was to be greatly enlarged; when the knowledge of the Gospel was to be published to Gentiles as well as to Jews; when Christ was to see more extensively "his seed" and the "travail of his soul;" and when the canon of Scripture was to be completed. It was therefore the "set time," when these doctrines should be fully and explicitly revealed. Hence St. Paul said to the Ephesians, chap. iii, 5, when speaking of "the mystery of Christ," that in other ages "it was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets, by the Spirit." And hence in the Acts and in the Epistles of these holy apostles, we find a more clear, systemaic, and connected statement of these doctrines, than in any other portion of the sacred oracles. And we also find what was the actual effect of a full belief in them. For it will be taken for granted, that the apostles, and the great body of the saints in that age did believe them. Else why did the apostles so clearly state them, when guided by inspiration, and give the character of their brethren, by saying that they were established in the faith as they had been taught? Col. ii, 7.

Ishall attend first to facts in the days of the apostles, and endeavor to show what effect a belief in the doctrines in question had then. Here I have an infallible guide, even the testimony of Scripture. According to this plain testimony the effect of a full belief in them was favorable to godliness. It made the apostles holy, humble, charitable, obedient, and devoted to God. It made them faithful, as the servants of God; affectionate, honest, and beneficent, as brethren in the human family; and peculiarly dutiful, and obedient as subjects

of civil government. This belief affected their whole life and deportment. No men ever gave more evidence of having a filial fear of God, and a tender operative solicitude for the best good of men, even of their enemies, than the apostles. These enemies "took knowledge of them that they had been with Jesus." Acts iv, 13.

The same effect was produced on the great body of believers in that age. They too were holy, harmless, charitable, and devoted to the service of God. Like the apostles, they possessed a meek, forgiving temper, and had in them that excellent spirit, the fruits of which were love, joy, peace, gentleness, goodness, and patience. They were peaceable subjects of civil government; benevolent and charitable; ready and active in doing good, as they had opportunity. Their belief had a commanding influence on their whole deportment. Their conduct, like that of the Apostles, exhibited an almost entire contrast with that of their enemies, and of all those who opposed the doctrines of grace: a contrast altogether favorable to the influence of truth. They exhibited such examples of meckness, patience, forgiveness, honesty, and piety, as were no where else to be found. It was impossible, unless by false witnesses, as in the case of Stephen, to substantiate criminal charges against them. The effect of their belief, therefore, was actually favorable to godliness: it made them better in society: it changed them, at least some of them, from fornicators, idolaters, adulterers, thieves, covetous men, drunkards, revilers, and extortioners, into the honest, humble followers of Christ 1 Cor. vi. 9-11.

Now if we leave Scripture, and examine church history, and even civil history during the three first centuries of the Christian era, we shall find in a great degree the same effect produced by the same cause. During this period, the age of Pagan persecution, wherever these doctrines were fully believed, the holy effect of them was visible. And where they were denied and opposed, no genuine practical religion could be found. Not a section of Pagan history can afford such accounts, as are given of believers at Antioch, at Smyrna, at Ephesus, at Carthage, at Lyons, at Rome, and at other places, during that period. We have thus far, all the evidence and stubbornness of numerous facts, to show what has actually been produced by a full belief in the doctrines of grace; especially in the Divinity of Christ; in total depravity; in regeneration by the Spirit; and in justification by faith in Christ. We have the same stubbornness of facts, also, to show what has been the effect of denying these doctrines.

If we pass to the fourth and fifth centuries of the Christian era, the sa ne thing will appear. Painful as it may be to some at this day to hear it, we have all the evidence of historical testimony, the only direct evidence of such past events which we can have, that heretics and opposers of leading Gospel truths, although in the visible church, have ever been destitute of a Christian spirit, and wanting in Christian practice. It is a fact, authenticated by plain historical testimony, that, in the fourth century, Arius and his followers betrayed an entire want of Christian humility and honesty; that they resorted to art, sophistry, falsehood, and even persecution, in support of their heresy, and in opposition to "sound doctrine." VOL. Xill.

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They showed, while denying the Divinity of Christ, that they had not his Spirit, and that they were not influenced either by his precepts, or by the plain testimony of his apostles. It is also truc, that about the beginning of the fifth century, Pelagius and his followers were ambiguous, evasive, and dishonest, in denying the special grace of God in regeneration. In this denial, and in their deportment, they showed, that they never had experienced the operation of this grace on their hearts. Both the Arians and the Pelagians showed, that they had neither that spirit nor the fruits of it, by which those who then believed the doctrines of grace were actuated. Although true believers were, at that time, less pure, charitable, patient, and heavenly-minded, than in the apostolic age, yet all that did appear of genuine practical religion, (and there was then no small degree of it,) was found among those, who, like Athanasius, Ambrose, and Augustine, believed these doctrines.

If we next turn our attention to the Papal heresy at Rome; if we look at the long period of darkness, superstition, and abominable idolatry, the same thing still appears. It is a well known fact, that the Popes, and their adherents, were men notoriously destitute of the holy fruits of religion. The contrast between them and those who still believed the doctrines of grace, is at once sufficient to show what is the practical effect of believing the truth. We need no stronger evidence than they exhibited, during a period of at least 8 or 900 years, that a denial of leading doctrines is productive of irreligious and immoral practice. Nor do we need stronger evidence than was exhibited even in that dark age, that a belief in the leading doctrines of grace is productive of real holiness of life. Believers, for such there were, in more northern, and what were called more barbarous regions, were men of practical holiness. Those who were then found in Germany, Poland, Denmark, and Sweden, and especially the Paulicians, and the Waldenses, exhibited, in their life and deportment, that contrast with the Popes and their adherents in sentiment, which gave the most decided evidence in favor of believing the truth. Facts are thus far uniform in proving what was intended to be proved by them in this investigation.

They also prove the same, in the period of the great reformation by Luther. Odious as he and his associates have been attempted to be rendered by the pen of obloquy, for their austerity, superstition, and hypocrisy; yet by drawing aside this thick veil, and by looking at them, and at their followers, as they appear on the page of church history, we shall find them among the best of the men of that age. Although they were imperfect, they certainly exhibited that humility, patience, and forgiveness, those fruits peculiar to genuine religion, which are sought for altogether in vain among those who then denied and opposed these doctrines. There were some, there were many, among these reformers, and their followers, who by their practice gave testimony to the superior excellence of Gospel truth.

I now make an appeal to facts in the present age; and shall attempt to show, that they still prove the same thing. Here I am

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