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582 Mr. Howe in Answer to Y. N.'s Objection to the Divine Government.s

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of melody." Countless millions of human beings are hereby brought into existence, Y. N. thinks to be miserable, but more justly I trust it may be said, to partake of the bounties of Providence here, and to be trained up, by a course of moral discipline begun in time and completed in eternity, to glorify God and enjoy him for ever." This law of the divine government, then, by which population increases in a greater proportion than the means of subsistence, producing no doubt many partial evils, effects most extensive and general good. On a large scale comprehending the whole of this habitable globe, it is a law which evinces both the wisdom and goodness of the common Parent of mankind, by being favourable to the production of a greater sum of human happiness. Yet to Y. N. "it appears with so dreadful an aspect, that he says the statement of it is horrible."

Considering the misery which he supposes to be our lot after arriving at a certain age, he must surely view the following statement of his, as a great blessing to the children who thus meet with an early grave, however much it may be regretted by their parents. "It is calculated that not less than one fourth part of the human species perish, before they become nioral agents, before four years of age." Granting this, there is good reason to conclude, that their sum of enjoyment exceeds their painful sensations, during their short scene of mortal existence; the balance therefore in respect of happiness is in their favour. That some of them (not "many" comparatively)" perish by diseases brought on by want," may be admitted as a melancholy fact, without its disproving the position just stated.

I now proceed with Y. N. to consider the condition of those who arrive at the period of youth and manhood. In his view, both the single and the married must necessarily be miserable: the former because they are single and have no "help meet for them;" the latter, because the parties are often ill-sorted, or have great anxieties respecting their children, or their connexion is embittered by disease or dissolved by death. Alas! for poor mortals, let them do as they will, their condition must be sad indeed,

Be it known however to my readers that the present writer is a bachelor on the wrong side, as it is usually termed, of fly, yet (let every one speak for himself) he could tell Y. N. that he has not experienced that overwhelming misery, which is the unavoidable lot it seems, of all those who are doomed to pass singly through life's varied scenes. As to the generality of those who are in the same pitiable situation with myself, I do not perceive such very gloomy and despond ing countenances, as indicate their being weary of existence. With respect to married persons also, as far as my observation reaches, their cup of life has mingled ingredients of bitter and sweet, with so great a proportion of the latter however, as to make it upon the whole tolerably palatable. Another objection to the present constitution of things, is the appointment of the separation of the parties, if happily coupled, by the unsparing hand of death. "Disease and death come," says Y. N. " and the survivor is doomed to wear out a wretched life in aggravated solitude." Instances of this kind are no doubt to be met with, which cannot but excite the sympathy of every one who has a heart to feel. As Y. N. looks around: him and draws his inferences from

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This on the other hand is balanced by the union of parties so ill-sorted, that as Dr. Watts says, in his celebrated lines on, "Few Happy Matches," "As well, may heav'nly consorts spring, From two besides the bass." The great majority of old lutes with ne'er a string, Or none marriages are, I believe neither the one nor the other; neither characterized by` any great degree of felicity or of misery; but in which, as might be expected from.

an institution of the benevolent Parent of mankind, happiness preponderates.

Mr. Howe in Answer to Y. N.'s Objection to the Divine Government.

what he conceives to be real life, I shall adopt the same mode. As to the generality of widowers and widows then, judging of those I do not know, from the persons of this description I do know, however much affected at the painful separation, time and reflection alleviate their grief, and they are not such wretched objects as this gloomy painter draws them. Many of them indeed, not altogether relishing the "solitude" in which they are left, have no objection to repair their loss by another union, a proof by the way that they were not led by experience to entertain such formidable, terrific ideas of matrimony as your Corre spondent Y. N.

I shall not enter into the argument to which he refers of Mr. Lindsey and others, that the comparatively few instances of suicide, furnish a proof of mankind in general not being unhappy. Some who are weary of their mortal existence are no doubt restrain ed from rushing on death for relief, from fear of the consequences hereafter, which "makes them rather bear those ills they have, than fly to others they know not of." I cannot how ever agree with Y. N. in thinking, that if self-murder was "not disreputable, and if a general conviction prevailed that this world ends all human feeling, hundreds of thousands would thus die." Happy for mankind the experiment is not likely to be made; but even in this supposable case, the love of life is I conceive so strong and ardent, and there is such a natural dread of losing that existence and those active powers we possess, as would prevent those hundreds of thousands of whom he speaks, from effecting self-destruction. The wisdom which Y. N. applauds of those philosophers who said "the best thing possible was never to be born, and the next best to die the hour of one's birth," will be very differently appreciated, I presume, by most of my readers who believe in the infinite wisdom and goodness of our Creator, and the pure doctrines of the Christian revelation, teaching us that man is destined for an immortal life, for the enjoyment of which he is fur nished with the means of preparing, in this state of trial and probation.

As the design of this paper is chiefly to obviate the leading objections of Y. N. to the divine government re

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specting the present constitution of things,. I shall not enter on the statement of the many and forcible proofs both positive and presumptive of the prevalence of happiness over misery in this varied scene, introductory to a future and more perfect state of being. For that satisfaction on this point which the present writer has himself received, he takes leave earnestly to recommend to Y. N. the attentive perusal of the chapter, "on the Goodness of the Deity," in Dr. Paley's "Natural Theology," Mr. Lindsey "on the Divine Government," and more especially "Illustrations of the Divine Government," by T. Southwood Smith, a work which was judiciously reviewed in the Monthly Repository for August, and which may be justly ranked among the most masterly productions of the age, on this im portant subject.

Many useful reflections and much moral improvement may be derived, from the inquiry proposed by Y. N. Whether happiness or misery really preponderates, it becomes us as men and professing Christians, to learn, with the Apostle Paul," in whatsoever state we are to be therewith content," as the appointment of a Being whose wisdom cannot err, whose providence is universal, and whose goodness is infinite and unchangeable. In forming a due estimate of human life, let us guard against mistaking the excep tions to the usual course of things, for the general rule, and deducing our inferences from the former instead of the latter. This it appears to me Y. N. has done, which has led him to his gloomy conclusions. It has pleased the Supreme Lord of the universe to act by general laws (excepting peculiar cases of miraculous operation): and that this mode of government is the wisest and best of any conceivable plans, Dr. Priestley adduces many solid arguments to prove, in the first volume of his "Letters to a Philosophical Unbeliever." It is evident, however, that this constitution of things, must be attended with unavoidable partial evils. The same element of fire for instance which is of incalculable utility to the world, will sometimes consume the comfortable habitations of men and occasion great distress. Are we therefore justified from the latter accidental circumstance, in reasoning

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On Doctrinal or Controversial Preaching.

against the wisdom and goodness of God in this invaluable blessing, or for his not miraculously interposing at all times of threatening injury to individuals, to counteract its natural effects? Let us not confine our views to the evils which we see around us, or know by our own experience, with out considering the salutary tendency of these evils themselves, and how much they are overbalanced by bless ings, from the Author of nature "who is good to all, and whose tender mercies are .over all his works." While contemplating any part of the plan of the divine administration, let us make due allowance for the narrow limits of the human understanding. We shall not be then surprised to find some of the dispensations of Providence respecting both nations and individuals, to our view involved in clouds and darknesss. Can a finite mind comprehend infinity? How few links do we see of that amazing chain of causes and effects, which is suspended from the throne of God, and extends from everlasting to everlasting? To censure therefore any of the proceedings of Heaven, because we do not immediately perceive the rectitude, wisdom and goodness of them, would be more unreasonable and presumptuous, than for an ignorant peasant, seeing only a single wheel or spring of an ingenious complicated machine, to pronounce this wheel or spring useless, though really so connected with other parts, that without it the whole piece of machinery would cease to move. The instructive pages of history, sacred and profane, present us with many events of direful aspect when viewed separately by themselves, which, under the disposals of the propitious Power that presides over the world, and is continually educing good from apparent evil, have been made to produce invaluable blessings to mankind. That this will be the actual result of those astonishing changes and revolutions (attended with atrocities and calamities deplored by every friend to humanity and liberty) which have for many years past agitated Europe, is as Wisdom and goodness of "the Most High who ruleth in the kingdom of men, and giveth it to whomsoever he will," as it is consolatory to the pious and benevolent Christian. "The Lord

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reigneth, let the earth rejoice; let the multitude of isles be glad thereof. Clouds and darkness are round about him; righteousness and judgment are the habitation of his throne."

Convinced by abundant satisfactory proofs, that the communication of happiness is the great leading object of the divine administration, it becomes us to co-operate in the gracious designs of the Deity, by discharging the duty we owe to society, of contributing as much as lies in our power, to lessen its evils and increase its comforts. This is incumbent on us as children of the same gracious Parent, and therefore brethren of the same family of mankind, as members of the same community, and I may add professors of the religion of the gospel, the chief characteristic of which is love. The happiness of society is promoted by improvements made in the arts of civilized life, by the education of the rising generation among all ranks and conditions, by the diffusion of general knowledge, and more especially by the spread of just and worthy sentiments respecting God and religion. The estimate of human life, I doubt not, as to the preponderance of its sum of enjoyments over its evils, will be proportionally more favourable, as attention is paid to the important objects just mentioned. To a state of society greatly more enlightened, more improved in moral excellence, and consequently happier, than in any prece ding period of the world; to a state of society distinguished by the prevalence of truth, peace and righteousness, inspired prophecy directs our views: and the many pious and benevolent institutions which do honour to this age and country (among which may be ranked those that are established for the promotion of free inquiry, of pure Christianity, and the practice of virtue as not of the least importance), are some of the means which the Supreme Disposer of all things will probably adopt, for bringing about this auspicious era.

SIR, Bristol, September 10, 1816. was with

the article on uch pleasure I read troversial Preaching, in the Repository for last month, [p. 456,] the writer of which is entitled (I feel no hesitation in saying) to the most cordial thanks of all those who

On Controversial Divinity.

wish well to the cause of rational
Christianity. I am the more dis-
posed to make this observation, on
account of having often been pained
to see the free pews in our chapels
filled with strangers whose attendance
was doubtless with an intention to
hear what might be said in behalf of
the doctrines held by Unitarians, but
who must inevitably have gone away
with disappointment, perhaps with a
determination to come there no more,
having been disgusted rather than
informed by hearing (what is called)
a dry moral discourse. I do most sin-
cerely hope that this subject will be
taken into serious consideration by
Unitarian ministers, particularly those
of our more opulent congregations.
If a doctrinal or controversial sermon
were to be preached regularly once a
fortnight, I think it would be calcu-
lated to do much good; for those who
felt an interest in the cause would
then know when to invite their
friends who are of a different opinion,
but not indisposed to inquiry. A lec-
ture on theological subjects given on
a week day evening, is I think another
thing very much to be desired; for,
no doubt, there are many people who
would attend our meetings, at con-
venient opportunities, but cannot con-
scientiously absent themselves from
the service of their own respective
places of worship.
J. B.

On Controversial Divinity.
Sept. 7th, 1816.

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HE dispute about religion," says T. Dr. Pune, and the practice of it, seldom go together." This assertion must be taken with some grains of allowance. It could be designed only to guard us against the influence of a contentious and controversial spirit, to the neglect of real religion; and not to discourage the sober investigation of truth: for this eminent writer was himself, saving perhaps in some articles of his creed, one of the profoundest reasoners. The disputatious professor enters into the church or into company to criticize, to judge and to condemn. He can discern a minister's creed by the turn of his prayers, by the naming of his text, or even by the lines of his

*

*“That's an Arminian text,” said a sage disciple once to his pew-mate as soon as the minister had spoken it.

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countenance; and in company he often drags his associates into a contention about some favourite and perhaps frivolous topic, or at best not fit to be debated in a mixed assembly, where, if the subject of religion be introduced, it should be discussed only upon acknowledged principles. An old Puritan thus describes such professors:

"They crowd about a little spark, Contend and wrangle in the dark; Never more bold than when most blind, And they run fastest when the truth's behind."

Such a spirit is of hurtful tendency; it is the bane of that common love we owe to all mankind, of peace and friendly intercourse; it will wither our virtues and reflect disgrace upon our profession: nevertheless, as just hinted, we must sometimes dispute; for what topic of religion or of morals hath not been made a subject of controversy? Only let us be careful to observe the essential circumstances of time, place and manner.

As in a mixed company, so in a sermon delivered to a mixed congregation, we should not enter much into disputed points, meaning here, not the great outlines of natural and revealed religion, which, though they have been controverted, are supposed to be acknowledged and partly understood by the majority of Christian hearers, but those points about which the sincere professors of the gospel differ. The former will ever constitute an essential part of all sound legitimate scriptural preaching; the latter it is plan should be treated of only in a general way. It is impossible in a single discourse to state all questions relative to a disputed article or to answer all objections: there is a decorum, a manner to be observed in a sermon, never to be departed from. At the same time that the faithful minister should guard against every thing that would nourish foolish and hurtful prejudices, every thing that has the appearance of trimming, compounding or reconciling things in themselves irreconcileable, he should avoid in matters of speculation; for in morals there must be no ceremony though there should be method: in treating of matters of speculation he should avoid every thing irritating or calculated to hurt the feelings of the weak, but humble believer, who certainly had

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better for the present be suffered to retain a simple error of the intellect, rather, than that by having his evil passions awakened, he should unhap pily fall into some vice of the heart. The preacher in this case is in danger of alarming the prejudices of his hearers without convincing their understandings, and perhaps, to shorten his work, will unawares be led into railing instead of reasoning.

These remarks do not apply to religious conversations strictly so called, to printed sermons on particular occasions, or to lectures in the form of sermons professedly treating on particular subjects where the hearers are prepared for discussion, and which may all be eminently useful in their way, though even here the character of a sermon should be preserved, but chiefly to general preaching. “It is a kind of sacrilege," says Dr. Hartley, "to rob 'God's flock of the nourishment due to them from public preachings, and in its stead to run out upon questions that minister no profit to the hearers, at least to the greatest part. These things are much better communicated to the world by the press than to a mixed assembly by the pulpit."

It may not be amiss here to offer a few remarks upon the several names and denominations into which the Christian church is divided; and to which, to names and not to things our present reflections will be confined. It is indeed certain that as "the evil shall bow before the good, and the wicked at the gates of the righteous;" so, things as well as names will finally settle upon their proper bases. That which hath an unstable foundation must necessarily fall of itself; and were it not so, the decree as to all the corruptious of religion is final and irrevocable: every plant which my heavenly Father hath not planted shall be rooted up." But names may be come obsolete long before the things signified by them are fallen into decay; that is, the asperities and excrescences of sects and parties may wear off, and they may learn to view one another without aversion and disgust, and even with cordial amity and good will, though they should still retain many of their own peculiar notions. And this desirable event appears to be rapidly accomplishing every day. Some eminent Protestants have written to prove that the Pope is Anti-Christ, and in the

opinion of their own party they have written well: but we must not confine Anti-Christ to any particular denomination: wherever there is a desire of governing consciences or of lording it over God's heritage, there is AntiChrist.*

But wherever these obnoxious prin ciples are disowned, we must not judge our brother" because he followeth not with us." The charity of the great Founder of our religion and of the sacred writers, is extended to a degree of which a true bigot of any denomination, cleric or laick, established or un-established, can scarcely form an idea. Our Lord would not permit those strangers to be forbidden who attempted to cure diseases in his name; and St. Paul permitted those to preach the gospel who built nothing upon it but wood, hay and stubble;" and allowed that though their works should be made manifest "by the spirit of judgment and the spirit of burning," the men themselves might be saved; and he rejoiced that "Christ was preached," though from improper motives: and thus must we act if we would approve ourselves true Christians, though we should find it impossible entirely to coalesce with some particular communities.

If a Protestant of the denomination of "Friends" were introduced into the cathedral of St. Peter's at Rome at the celebration of some solemn festival, what would be his sensations?—the gorgeous temple, the holy water, the superb ornaments, the pompous processions, the change of postures and of vestments, the blaze of candles at noonday, the smoke of incense, the instrumental music, the chanting of the choristers, the prayers in an unknown tongue-would altogether serve in their general effect absolutely to distract him! Or if perchance he could gain an interval of reflection, it would be to say within himself is this the religion of Jesus Christ? are these the disciples of the prophet of Nazareth," the man of sorrows and acquainted with griefs?" of him who laid down "poverty of spirit" as the first stone in his spiritual building; of him whose "kingdom was not of this world?" Perhaps he

"Ignorance in doctrine, superstition in worship and persecution in temper, are full proofs of Anti-Christ."

Robinson on Claude.

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