the other characters marked in the Epistles to Timothy and Titus. Such persons, according to the apostolic direction, were acknowledged by the church, and recognized as the gifts of the Lord, as raised up for taking the lead of them in the way, and watching over them in it. But the week after one of them was thus called to the elder's office, did he turn aside from the course he had pursued before? Did he cease speaking in the meeting of the brethren as he had heretofore spoken, and commenced preaching a sermon? or did he attempt to lord it over his brethren, so as not to allow them to keep the ordinances of the Lord, unless he were present to give them validity by his administration? But I must hasten to another topic; only adding on this, that they know not the real nature of an elder's office, who suppose that the main exercise of it takes place in the meeting of the church; and that none can comprehend the real nature of a christian church, but those who are given the knowledge of that divine truth, which is the one bond and object of its union.

The subject to which I now pass is of paramount importance, from its immediate connexion with that truth: I mean the notions you have imbibed, concerning the supposed progressive conversion of a sinner, through a long course of spiritual exercises and convictions, issuing in what is considered as justifying faith. It was in the second of your sermons- (containing just animadversions on Mr. Irving's pretensions)—that I noticed this sentiment; but I cannot quote any of the passages containing it, having returned your publications to the person from whom I borrowed them. It appeared to me from that sermon, that, since your first appearance in print, your ear has been gained by some of the clergy of the high Calvinistic class, and that they have succeeded too well in cramming you with their false theology. (Here I would beg leave to refer to the "Remarks corrective," &c. Article xi. on Hebr. ii. 9.) However this may be, nothing is more certain than that all such views of a sinner's conversion to God are utterly opposed to the real conversions we read of in the apostolic word. In these―(see, for instance, Acts xi. 21. xiii. 48. xiv. 1. xvii. 4. xxviii. 24.)-a sinner, dead in sins, heard the glad tidings of the salvation of God, preached to all indiscriminately; he heard and believed the divine report, and was thereby converted (or turned from darkness to light, and from the powers of Satan to the living God.) He at once had “wisdom, and righteousness, and sanctification, and redemption." He was complete in Christ, having passed from death unto life; and was led "walking in Christ as he had received him." His conscience was purged from guilt and dead works, by the blood once shed for the forgiveness of sin: it was "purified by faith;" not left for a series of weeks, or months, or years, groaning for deliverance from guilt, and for a participation in Christ. Those who are thus exercised, may be persuaded by their spiritual guides that they are spiritually exercised, and in a hopeful way of attaining to what they pant after. But they are under the power of unbelief, and blindly led by blind guides. No doubt, while life is spared, it may be that the mercy of God, against which they are fighting, may apprehend and overcome them: but, if not,

righteous will be their condemnation, for rejecting the counsel of God against themselves, for disbelieving the record which He bath given of his son.

According to the Scriptures, there is no intermediate class between believers and unbelievers. The former are children of the light and of the day: for that divine truth, which they believe, discovers the distinguishing glory of “the only true God," as at once just and the justifier of the ungodly, through the redemption that is in Christ Jesus, This is that law of the Lord which has gone forth out of Zion; which "converteth the soul, maketh wise the simple; rejoiceth the heart, and enlighteneth the eyes." (Ps. xix.) As to those who disbelieve it, they remain asleep, and under the power of darkness, whatever religious dreams may occupy them, either painfully or joyfully, in that sleep of death.

But this view of conversion obviously strikes at the root of the clerical trade, and the whole of their occupation, and zealous bustling about the training of souls for God. No marvel that the clergy are so loud in their outcries against the impious heresy, against the "sect everywhere spoken against." But the temple at Jerusalem "was built of stone, made ready before it was brought thither; so that there was neither hammer, nor axe, nor any tool of iron heard in the house, while it was in building." (1 Kings vi.) And vain is all the hammering of the preachers to build a spiritual house with lifeless stones. (I Pet. ii. 5.) I the less regret my inability at present to prosecute this all-important subject, because it enters more or less into all the printed pieces, which I hope will be forwarded to you with this letter. I shall not extend its unreasonable length by offering any apology. None will be needful, if the Lord bless it. If not, none would be sufficient. Should you have any curiosity to know who it is that addresses you, I just say that I was for many years a fellow of Dublin College, and a clergyman; that many years ago I renounced the clerical character in every shade and modification of it; that I have since had the comfort of walking in the fellowship of the Gospel with several little companies of disciples in Ireland, and a few in Great Britain, among whom, however, I hold not any office of elder or deacon; that, after residing for the last twelve years in London, I now find myself likely to spend the remainder of my days in this my native land; and that, under many infirmities, and that old age, which "ipsa est morbus," I am waiting in peaceful expectation of my change, and of the coming glory. Meantime I should receive any lines addressed to me at I can but subscribe myself yours, with every best wish,

CLXIV.

TO A. B

1833.

I

MY DEAR A- -When yeu were here, a few evenings ago, you found me rather backward to talk upon some matters into which you and were dashing. That arose partly from my being frightened by an appearance of eagerness, that seemed to me like the beginning of a fight, to which I was quite unequal, and every way indisposed-partly from my thinking that the little I did say was not minded—and partly from an inclination for a game of chess with E. Do you recollect that, on your expressing your judgment that the brotherly admonition enjoined in 2 Thess. iii. 15. could not be any admonition from the church after the idler was removed from their fellowship, I briefly, but distinctly, remarked that in this opinion I decidedly concurred? Yet you seemed to me to go on as if I lent my authority to the interpretation I disclaimed. I well recollect, that I had formerly countenanced it in the " Apostolic Traditions;" but I was as clear in my recollection that, in some of my subsequent publications, I have stated what I could for correcting the error. Unable, however, on the moment, to refer to the place where my recantation might be found, I said no more. have since found it in the "Letters on Primitive Christianity," (vol. i. 392.) It is couched in language rather needlessly strong, and certainly leaves no room for any one to quote me as supporting the idea of admonition continued after removal from the fellowship. Look also at my language in-(Vol. i. 373, 390.) If you have not a copy of that piece, I have one or more at your service. But I confess to you, that I rather wonder that any should debate the question with much earnestness; for I do not see that, in the nature of things, the idea which I have given up affect the practice. If any still adhere to that interpretation, do you find them more engaged than others in renewing their admonition of the person removed? As to the church collectively ren wing it, that is obviously impossible; and the epistle is addressed to a church. I am grieved to hear that any among us should take occasion from this matter, to hold a language representing us as at unscriptural variance among ourselves in any matter of faith or practice. It is a language obviously calculated to stumble the weak and rejoice the adversaries. But I do trust that it is not founded in fact; and the faithful Lord will make good his word, that no weapon formed against his church shall prosper. To His blessed keeping I commend you and yours.

as erroneous can

Your attached brother,

LETTERS ON VARIOUS SUBJECTS.

CLXV.

TO THE EDITOR OF THE LITERARY GAZETTE.

June 8, 1822.

SIR,-A friend has just pointed out to me an article in your last Number (headed An Irish Lexicographer), in which you make yourself and your readers merry at my expense; because, in the Lexicon subjoined to my Selections from Lucian, I interpret Saraca "to live," while the only passage in the work where the word occurs, is one in which oi vengo (the dead, or the shades) are described in the other world as διαιτωμενοι κατα έθνη, living classed according to their tribes," &c. You are pleased to mark the interpretation of dead people living," &c. as a tolerably fair Hibernicism.”

66

If it be, sir, give me leave to say that the Hibernicism is not mine, but Lucian's: and that it is Lucian's not only in this passage, but throughout all his Dialogues of the Dead; and even embodied in the very title, vexginos dixλoyo. Any one the most moderately acquainted with that author knows, that he describes the dead, or those who have done with this life, as possessing a kind of existence in another life, about the nature and reality of which, however, he betrays (as was natural) the most complete scepticism. And although the defence of my Hibernicism may afford you additional matter of merriment, I must confess that I see no blunder in the idea of the dead living in another world.

In

If your objection be to the accuracy of my interpretation of the word Sairaola, I would invite you to propose your own. the meantime I assert, that to live," in that sense which the English expression often bears, of following a certain course of life, is the proper meaning of the Greek verb: a meaning which is sufficiently ascertained by the two compounds given in the same Hibernian Lexicon, ενδιαιτάσθαι and μεταδιαιτασθαι: as well as supported by all the standard lexicographers, not Irish, who interpret the word by vitam degere; and still more decisively authenticated by the following examples, out of many others which I could adduce :-Thucyd. 1. ii. c. 14 and 52. Xen. Memor. 1. i. c. 6. 1. ii. c. §. 1. ii. extr. Soph. Ed. Col. v. 760.

Yours being the first notice taken by an English journalist of any of my publications, classical or scientific; and this notice being marked (I freely say) with characters of great ignorance, unfairness,

and illiberality, I appeal from Philip drunk to Philip sober, and depend on the candour and justice of your second thoughts, for the insertion of this vindication in your next number; though I am aware that an Irish scholar may think himself flattered, when he is even made the whetstone for sharpening the wit of an English reviewer. However, as I have removed my residence to this country, it is to be hoped that, under the influence of your atmosphere and critical animadversions, I shall gradually be divested of my Hibernicisms; and shall also learn that courtesy to strangers, for which your countrymen are distinguished.

I am, Sir,

Your Irish Lexicographer.

CLXVI.

TO THE EDITOR OF THE ECLECTIC REVIEW.

April 21, 1823.

SIR,-A few days ago I met with the passage in the last Number of your Review, in which you do me the honour of introducing me and my religious sentiments to the notice of the public. I met with it accidentally, for I cannot declare myself a constant reader of your work; and how often I may have heretofore figured in your papers I know not. You are pleased to amuse yourself and your readers with my absurdities," my "almost facetious reasoning," my "Hibernian logic," &c. I confess that I do not consider it altogether fair to let off merely such incidental squibs, against one who has been for so many years publishing his sentiments on scriptural subjects. If you think that my sentiments are false, and that you can refute them, why do you not directly review any of my publica. tions in which they are asserted? I send you copies of two or three of them, that you may not plead ignorance of their existence. Meanwhile, I trust that your feelings, as professedly a gentleman and a man of letters, (to say nothing more) will lead you to give a place to the following brief remarks on the passage, in which you hold me up to the ridicule of your readers. It is rather unfair, either to adduce a quotation from my writings, without referring to the work in which it is to be found, or to mark words as a quotation from my writings, which are no where to be found in them. Yet you have done this, I am sure; though I readily admit that an argument, substantially similar to that which you borrow from me, occurs in some of my theological pieces: I cannot now exactly say in which. Passing this, I come, in the next place, to the reasoning which you mark as so absurd, Hibernian logic, &c. And pardon me (as a blundering Hibernian)-for avowing my unaltered conviction, that the reasoning is most simple, clear, and conclusive. I have long contended with those that you term Sandemanians, and against the popular divines, that the scriptural meaning