Peace is indeed desirable, but not without purity. "The wisdom that is from above, is first pure then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy." And now, my friend, to conclude, I beseech you, not to dismiss the subject hastily, or form your judgment upon only a cursory and superficial examination--but to think closely, examine thoroughly, and judge impartially. For truth is a gem, whose price is above rubies, and the most fine gold is not to be compared with it. An establishment in the truth is the most important attainment of a rational being. It is absolutely necessary to the acquisition of true and permanent happiness. These doctrines, if true, you cannot hesitate to ackowledge are all important. They are the fundamental principles of all revealed religion. A system, therefore, which excludes them, must stand upon no other, or better foundation, than sand. I intreat you also to guard against the pride of opinion, which often effectually resists the conviction of truth, when that conviction is opposed to favourite sentiments already imbibed and professed. This pride, for certainly it deserves the name, is one of the many infirmities of our nature, and in some degree common to us all, but, at the same time, is directly opposed to candid investigation, and therefore, the most dangerous obstruction to the knowledge of truth. For this reason only is the caution given, and not because the writer considers himself more free from this infirmity, than the friend whom he addresses. Whether in the present discussion I have been so happy as to escape the influence of this blinding principle, so far as essentially to promote the knowledge of scripture truth,-the Scriptures alone must determine. There is no other standard, to which we can with safety resort. My sentiments or yours are not the more true or false, because they are mine or yours. The opinion of a mortal worm cannot be the standard of eternal truth. Sensible of this, I have endeavoured to shun even the appearance of dogmatism, and have been careful in every sentiment, I have advanced, if a controversial point, to fetch my arguments directly from the standard of truth and to recite at large the very passage or passages of Scripture upon which I ground my belief. The manner, however, in which I have conducted this correspondence, doubtless needs, in many instances the mantle of charity to be spread over its imperfections. But, if in any instance, I have expressed myself with an unbecoming warmth, or in language savouring too little of tenderness and a kind respect for your different feelings and sentiments-be assured that it proceeded from the excess of honest frankness, and not in the least from a spirit of invective. Exercise, therefore, that charity which is not easily provoked, and let not the cause of truth be prejudiced, because its advocate is imperfect. You cannot, my friend, be too strictly guarded against a certain wide spread evil in our country, and which has done incalculable mischief to the cause of truth. Its baleful influence is felt by the pious as well as the profane. I mean the indulgence of a strong and blinding prejudice against any doctrine or sett of doctrines, and affixing to it the name of its distinguished advocate as a term of reproach, and as the only reason of rejecting it, even without examination. It is deeply to be regretted, as well as decidedly condemned as uncandid and unchristian, that the venerable name of Hopkins presents an example of this degrading character. Hopkinsianism has become a term of reproach, both with the friends and enemies of truth; and by many of the latter, who have never read his writings, and are profoundly ignorant of the doctrines he taught, it is used as a shield and a sword against the distinguishing doctrines of the gospel,—a watch word, or an alarm bell, denouncing execration against every religious sentiment obnoxious to their own views and feelings. But what is the chaff to the wheat? What is the name of Hopkins as a criterion either of truth or falsehood? He was an eminent divine of the last Century-an able defender of the truth-and the enemies of Calvi nistic doctrine, unable to oppose him by argument, accomplish their object, more effectually by opprobium and invective.-Personal as well as sectarian prejudices ought to be most carefully shunned. The characters either of individuals or of parties, should never be brought into view as the criteria of truth. These are intirely out of account with the candid and honest inquirer. Youth stands upon its own base. Blessed be God, we have a better and safer standard than the opinions or characters of men. "To the law and the testimony. If they speak not according to this word, it is because there is no light in them." Revolve then the whole subject. Add to it all those reflections which your own mind may suggest; and for the acquisition of truth, make one strenuous effort, beyond the reach of popular theology, party prejudice, or self-opinionated wisdom. Take into one collective and comprehensive view, the several parts of that widely extended system of doctrines, which has been presented you in these letters, and see if there be not a perfect harmony throughout, between one part and another, and between each part and the whole: whether they do not all coalesce and brighten in composition like the vivid colours in the etherial bow; and like a solid well connected arch, be found to gain strength in proportion to the superincumbent pressure of objections. If this conviction be the fruit of your examination, as it is now of mine, the system must then appear to you with equal clearness as the only system of scripture truth, and no longer rejected as the invention of man, be readily embraced as the wisdom of God. May the Divine Spirit lead you into the knowledge of his truth; and prepare us each for the eternal kingdom of the Redeemer, is the earnest prayer of your friend and servant in Christ. -ARISTARCHUS. ERRATA. Page 52, 8th line from top, for doctrine, read objection. Page 80, 20th line from top, between agency and are, read as. Page 83, 14th line from bottom, for continuation, read combination. Page 36, 18th line from bottom, for direct, read divert. Page "6th line from bottom, for Saul, read Paul. Page 95, 22d line from top, before moral, read his. Page 124, 7th line from top, for dashing, read clashing. Page "12th line from top, after law, read is. Page 126, 5th line from bottom, for ecouraging, read encouraging. Page 151, 5th line from bottom, for woring, read working. Page 155, 9th line from top, for germs, read genus. Page 176, 16th line from top, for erace, read erase. Page 191, 21st line from top, for servents, read servants. Page 197, 1st line at top, one his to be taken out. Page 204, 1st line at top, for petioning, read petitioning. Page 216, 15th line from bottom, for unprofitable, read unprofitable. |