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sert, (if A. sets me down as a con- growth, and healing. But when firmed heretic, in consequence, A. asserts that "divine illumination is knowledge imparted immediately from heaven to the mind," he asserts what I cannot but think a most fanatical and mischievous notion. And when he adds, that "the words of Scripture cannot be at all understood without the illumination of that Spirit whose office it is to enlighten the minds of men," he opens the door at once to every species of wild enthusiasm, and makes way for the entrance of all those mystical impressions upon the fancy, and unaccountable agitations of the passions, which some deem the effect of an immediate divine operation. I have seen too much of the baneful consequences of this preposterous conceit, not to dread its prevalence. By way of antidote, I would most earnestly recommend the "Natural History of Enthusiasm," while I cite some admirable sentences from Mr. Orme's work on Divine Influence. "The Spirit's influence upon the faculties of the mind, does not impart light, but the capability of using it. If any object that may be seen is not perceived, it must be either from a deficiency of light, or from the weakness of the visual organ. In the one case, you must increase the light, in the other improve the sight. In both cases the object itself remains unaffected, the change takes place in the medium or the organ. AII light to man in divine things, must be from without him, and derived from the objective revelation of God. The Spirit's influence upon the soul resembles the operator's on the eye-it does not give light, but the power to behold it. The influence of the Spirit does not produce by itself light, or love, or faith, or hope; but a state of mind from which these effects arise, when it is brought into contact with the word or testimony of

let him,) that the vulgar veneration for the obscure and antiquated phraseology of the English Scriptures, is a most mischievous prejudice, productive of immense evil, inasmuch as it diverts attention from sense to sound, and substitutes the recollection of words for the possession of clear conceptions of the truth. And I must say, I fancy I can see the effect of this prejudice in A.'s own crude notions respecting divine illumination. If by this term he means a disposition to study, believe, and obey the truth revealed in the Scriptures; 1 perfectly agree with him in acknowledging its author to be God. I believe most fully that the truth itself, contained in Scripture, is the instrument of that transformation of human character, which is indispensable to man's salvation. At the same time, I believe as firmly in a previous or concomitant operation of the Spirit of God upon the mind of degenerate man, to excite a serious attention to the truths of the Gospel; to dispose the will and affections to a sincere approbation of them, and effectually to determine the active powers of the soul to the exercise of repentance, belief, and cheerful submission to God. This communication to the mind of a sinner, of a perception of the beauty of holiness, or a taste for spiritual enjoyments, I believe to be the essence of regeneration, and the commencement of a new and spiritual existence. The increasing energy and activity of this new nature, I also believe to depend on the same divine agency, in harmonious concurrence with human effort and rational means. Nor do I think that the operation of divine grace herein is more mysterious than the physical operations of nature, in the several processes of nutrition,

N. S. NO. 65.

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God."-"The design of the written word, which God has given us, is to furnish the suitable means of dealing with reasonable creatures; to supply information on all the great subjects which involve their eternal destiny, to point out the way to him who is the fountain of all good, and to supply texts for

the detection of error, and rules for the obedience of faith.”

Fearing, Gentlemen, that you will think that I have taken more notice of A.'s remarks than he expected, and occupied more of your pages than is meet, I hasten to subscribe myself, PHILALETHES.

REVISION OF THE ENGLISH BIBLE.

THE Editors will accept the best thanks of one of their constant readers, for the communication of "Philalethes." The introduction of the subject into the Congregational Magazine, is hailed with peculiar pleasure; for where is the periodical better fitted for its efficient and satisfactory discussion?

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Allow me to ask, by whom could the plan of publishing a revised English Bible, be undertaken with so much propriety, as by some of the well-known contributors and friends to this Magazine? We do not, of course, as Congregationalists, want to have a Bible, by authority," from the King and Parliament; our principles forbid us to approve of such intermeddlings of secular controul with sacred things. Why could there not be an association of literary gentlemen, lay and clerical, for this explicit object? About a dozen would be amply sufficient, as a managing Committee, but there might be many more shares; and though originating with our connexion, there might be some competent men of other denominations requested to co-operate and give their assistance.

Congregational they might be severally adjusted; but would it be desirable to go the full length of all those clauses which " Philalethes" has enumerated? I very much doubt whether the public are yet prepared to welcome so radical a reform. Would it not be sufficient to confine the alterations to the Italic Interpolations ; the amending of the Punctuation, and arranging the text into Paragraphs and Sections, instead of chapters and verses; together with observing the order of Chronology throughout the Old Testament, and giving occasional improvements in the phraseology, where delicacy and obsoleteness may require them. Appropriate and comprehensive Contents, and an extensive Alphabetical Index, would be most valuable accompaniments to the English Bible.

Assured that the plan would be most honourable to the Congregational body, and useful to the best cause, and pledging myself to become a shareholder in such an undertaking,

I remain your's truly,

On this specific point of improvement, there should be a pre- Broughton, Feb. 14, 1830. vious understanding, and in the

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Μαθητης.

ON THE IMPORTANCE OF PUBLIC PRAYER, WITH REGARD TO THE PRESENT STATE OF THE COUNTRY.

To the Editors.-One advantage of the mode of worship adopted in our churches is, that it is capable of a direct and an immediate application to the circumstances of individuals, of our country, and of the world. I am not aware of the degree in which, with regard to the present state of our native land, Congregational Ministers have availed themselves of this advantage. But will you allow me, through the medium of your excellent miscellany, to remind my esteemed brethren of the importance of prominently noticing the present state of the country in their public prayers? Such a topic might, at one time, have borne too much of a party or political aspect, to allow its introduction into our social worship but that time has passed. Men of all ranks and parties,' acknowledge the existence of distress. From the generality, the confession is extorted, if not by the pressure of calamity, by the sight of it, in many and painful forms, all around them. There may be a few favoured spots; but he is a privileged Englishman, who does not see the bulk of the labouring classes subsisting on a miserably scanty pittance; while many who are able and willing to work can find no useful employment for their industry; and while large numbers of the young and healthy are maintained in complete idleness; so that while the ox and the ass have still their appropriate value, man, the most glorious of the divine works, who was created in the image of God, and who is destined to immortality, is regarded as a burden, and, perhaps, as a nuisance. The effect of this state of things on the industry, the economy, on all the personal and so

cial habits of the rising race, are dreadfully pernicious; but its effects on their religious character, (especially where, as on the spot in which this is written, large numbers of unemployed labourers are brought together to do something, which merely bears the name of work,) are mischievous beyond all calculation. Instead of wondering, as many do, that our Bible Societies, our village. lectures, and our Sunday schools, are not attended with a greater degree of benefit; the real wonder is, that in the midst of so baneful a counteractive influence, these means are productive of so much benefit; and there is surely a cause for gratitude, that Providence, in the anticipation of the evil, prepared the counteractives. I think, Gentlemen, it is unquestionable, that the Government is not insensible to the distresses of the people, nor indisposed to relieve them. But when I consider the extent of the evil, and the numerous sources of national distress, I should be heartless and hopeless, but for a dependance on a wise and beneficent Providence, a dependance which has, I trust, greatly encouraged me in the petitions, which, when leading the devotions of my flock, I have felt it as a duty to present on behalf of our country. Humbly to solicit a throne of grace on account of the present posture of our affairs, is peculiarly proper, since it cannot be supposed, that national, or, at least, extensively prevalent sins, have no share in national calamities. To refer to one instance, is it not a fact, especially with regard to the agricultural districts, that the poor

are

now crushing the middle classes, who, for thirty years

preceding, crushed them? But though national guilt may rest more heavily on some, no enlight ened mind can plead guiltless as to all share in the general calamity. I do not hear, that there is any probability that the present state of the nation will receive its appropriate notice in the devotions of the Establishment; but whether this be the case or not, let the Protestant Dissenters, in their social worship, discharge their duty to their country. I have referred to public worship, in this communication, not because I deem the subject unsuitable to domestic or to private devotion; all prayers presented in public want an eminent character of sincerity, if they are unaccom

panied by similar requests in the family, and in the closet; but because an introduction of petitions for our country, into the social service, may not only prove directly serviceable, they may also lead to the introduction of them into private and family devotion; and because there is a peculiar propriety in the united deprecation of social calamities, and the united request of social blessings. Should these remarks be the means, in any case, of inviting attention to the subject to which they refer, it may prove gratifying to others besides, Your's very faithfully,

M.

THE IMPORTANCE OF RELIGIOUS EMANCIPATION.

To the Editors. I have long wished to send for insertion, in the Congregational Magazine, a few papers on the subject at the head of this communication, and have, at length, ventured on the undertaking. If you consider them as worthy of a place in your valuable periodical, their insertion may not be unacceptable to many of your readers. It will be proper, however, that your correspondent should inform your readers, that the substance of his papers has already appeared in his "History of Religious Liberty;" but that the subject is here minutely revised, thrown into a new form, and many important particulars added; by which it may be found far more interesting and useful to all inquirers after truth.

The present age is remarkable for improvement in every branch of useful knowledge. The arts and sciences are cultivated; the knowledge and practice of religion

are extended; better principles and kinder feelings are generated; and, while hosts of professing Christians are urging each other forwards in deeds of piety and humanity, commendable emulation and friendly co-operation constitute the signs of the present times. There are doubtless many unhappy exceptions to this favourable statement, yet the truth of the living God, and an improved tone of feeling, have gained so powerful an ascendancy in the minds of the people, and so mighty a conquest over former prejudices, that we may hope the period is not far distant, when all parties will zealously unite to promote " peace on earth and goodwill to men."

The

A new era has commenced in the progress of Christianity. beams of Messiah's glory are chasing away the night of cold indifference and slumbering inactivity; and the churches of the

living God, roused to greater zeal and devotion, are becoming conspicuous for light and life, charity and beneficence. The tardy calculation and dull formality of former times are passing away, and the religion of Jesus, we may hope, is triumphing over infidelity and the love of the world. By the progressive accessions of light and truth, the period is, at length, arrived when the various denominations of Christians possess, in a much greater degree, the spirit of their divine Master; and when it is their supreme delight not to obtain personal distinction, or to promote their own party, but to adorn the Gospel, and advance the kingdom of their dear Redeemer.

Every friend of man will rejoice to behold these improvements in the general character of society; yet most persons find it much more easy to acquiesce in the opinions of others, than to form and sustain opinions of their own. Independent thinking, which requires energy and toil, rarely assumes a prominent character, especially on those subjects where its interference is most decidedly beneficial. The love of mental ease has introduced and brought to maturity many pernicious errors; which men have handed down from age to age, perhaps with some trivial alterations or embellishments, but without reducing them to those primitive truths which alone impart value and permanence. The powers of the mind, formed for the noblest purposes, have been debilitated by injurious habits; and, it is painful to add, that truth and error have been confounded among all ranks of society, to the disgrace of religion, and the danger of immortal souls.

It is greatly to be lamented,

that the subject now introduced is so little understood, and so rarely appreciated, since it has the highest claim on rational man. Its interesting principles and important tendencies demand the closest attention and scrutiny; and, not shrinking from the most rigid investigation, they always invite the fullest and closest examination, which cannot fail to promote the honour and prosperity of the cause. This will sufficiently justify a calm and impartial consideration of the momentous subject, which we would, with courage and confidence, devoutly and respectfully submit to the highest ruling authorities on earth.

1. The Importance of Religious Emancipation will appear from the nature of religion.

To have correct views of that religion which God requires of man, is signally advantageous to a religious profession; but men's misconceptions of the nature of religion occasion the worst of all evils. They may admit, in theory, that the preaching of the Gospel is mainly intended to promote the salvation of men, and that faith in the Son of God is the appointed means of attaining this momentous object; but, from the secularity of their notions of Christianity, and the coercive measures they would employ to promote its progress, they not only subvert their own theory, but expose themselves to the most dangerous errors. As human power is ill calculated to enlighten the understanding, to convince the conscience, and to bring the heart into obedience to God; so the religion of Christ is far beyond its direction and controul. The duties of religion, which we owe to God, and the proper disposition to observe them, which we receive from

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