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awfully jeopards the souls of those who are engaged in it, teaching or taught.

12. A man who is afraid of investigation, in respect to the principles of his faith, is most probably destitute of the Spirit of Christ.

13. A man who knows the truth and loves it, does, in every instance, desire its universal recognition and diffusion.

14. The knowledge and love of “the truth as it is in Jesus” is a proper definition of vital religion. “ True religion,” says President Edwards, “in a great measure consists in holy affections. A love of divine things, for the beauty and sweetness of their moral excellency, is the spring of all holy affections.” Such love of things invisible, however, presupposes knowledge and discrimination ; of which revealed truth is the only medium, and faith in it the indispensable way.

15. A man whose personal religion cannot stand the test of scripture, is much more evidently unable to endure the ordeal of eternal judgment—to which

he goes.

16. It is the highest interest, the present and ultimate happiness, of a man to come to the knowledge and acknowledgment of the truth, the whole truth, and nothing but the truth : and it is duty too!

17. To be prejudiced against evidence, is sin ; and the strength of prejudice, however strong it may be, is sinful in proportion to its strength; and perilous to the soul in proportion to its sinfulness.

18. To oppose prejudice with truth, with scripture, with argument; to oppose whatever is adverse to these by the same means, is the office of genuine philanthropy and the signal of divine benevolence.

19. To believe a proposition only because others believe it ; or because I was educated to believe it; or because it suits me; or because it seems to me honorable to the divine character; contains in it not a particle of religious virtue ; and is a course that has led thousands of souls fatally far from God, but has probably never brought one to him.

20. Truth is no pensioner on human opinion, but is as really independent of what we think, as it is of what we wish or of what we are ; while it is identified with “every word that proceedeth out of the mouth of God.” Truth is greater than any of us-considerably.

21. No man can ever savingly possess the truth, who does not appreciate it; and whose appreciation is not practical and commmanding, leading him to use the necessary means, and to make the necessary sacrifices, and to show the necessary decision, for its attainment. What self-denial could be more promising or profitable ?

22. THE OFFICE OF HUMAN REASON IN RELIGION IS IN SUBSERVIENCY TO SCRIPTURAL REVELATION ; and is properly three-fold; this—not to anticipate its sovereign disclosures, or to imply its superfluity, or to invent its proper contents, or to dictate to it in any way ; but-(1) to examine the evidence which is said to sustain its pretensions, as a communication from God ;(2) to ascertain THE MEANING of its contents, under the gracious assistance which

it proposes to the ingenuous inquirer--which is the noble art and science and service of interpretation; (3) WISELY TO APPLY TO ALL PRACTICAL USES OF THE CHRISTIAN LIFE THE KNOWLEDGE SO ACQUIRED.

23. It is the duty of all men to “come to the knowledge of the truth ;" and to this end to exercise the reasoning faculty honestly and in the fear of God- and love him “with all thy mind!2 Tim. 1:7.

24. The sin of reasoning in religion is not at all intrinsic to the exercise ; since Christ reasoned, as also did all the apostles ; but it consists in reasoning to serve some evil purpose, of pride, passion, party, or perverseness ; and “meekness of wisdom” does not imply tameness or insipidity of argument; but only integrity of motive, candor, and love of the truth. James, 3: 13.

25. Personalities in controversy are always improper, if not malignant; they can scarcely proceed from a good motive or to a good end; but, to implicate persons as the mere result of principles, however severe the implication, or however tremendous the consequence, is at once legitimate and unavoidable.

26. Whether a Friend is ever a christian, so as to be saved ; whether this is possible, probable, or common, or the reverse ; if savingly pious, how many and who are such, and in what proportion these to the comparative chaff of the society ; these questions, and all such as these, belong, I think, to the solemn arbitration of God; they are questions which I wish not at all to decide ; and though Friends must necessarily be affected by the principles discussed, in common with all other people, or with special emphasis and application, yet I can truly say, before the Searcher of hearts, that “my heart's desire and prayer to God for them is, that they might be saved,” and that I desire benefit and not blighting to their souls as the result of this publication.

27. Irony, when founded in truth and directed to its vindication, is sometimes a lawful and perhaps a necessary weapon of religious controversy. Satire is in the same predicament. Neither however should be used with frequency or freedom. There are certain usages of sanctimonious absurdity, to which mankind become addicted as custom and tradition prescribe; which, having no foundation in truth, though most tenaciously practised as divine ordinances, can be successfully assailed, it may be, only by some of those modes of reasoning which make their folly manifest and glaring to every beholder.

28. Truth is the doctrine of facts or realities or things. As these are the great archetypes of truth in religion; as they exist separately from the testimony that describes them ; so it is not even the testimony of God that makes them as they are. His testimony is the highest rational evidence of their existence ; but still they exist independent of that testimony. Heaven, and hell, and the resurrection of the dead, are realities, whether known or unknown, whether believed or disbelieved, whether revealed or unrevealed. The testimony of God

concerning them, affects us, not them; makes them no more real or important intrinsically, but communicates the certain information respecting them which we infinitely need to possess. Thus also the things of Quakerism are true or false intrinsically : if true, it will not be in the power of investigation to injure them; if false, what harm is done by the investigation that discloses it? Do we make them false, by showing that they are so ? Are we to blame for their falsity, or for showing it? Is it a privilege to be fundamentally wrong? Is it the interest of a man not to know things as they are ? Is error good for him ? Is it misanthropy to assist in the hopeful substitution of truth? Must Quakerism be kept and cherished and defended at all events ? living, dying, and hereafter ?

« The day shall declare it, because it shall be revealed by fire ; and the fire shall try every man's work, of what sort it is :" 1 Cor. 3 : an agent sufficiently penetrating and impartial, truly. Nothing that is not INCOMBUSTIBLY durable, can survive that ordeal of fire; even if a true christian minister has reared it, and reared it too upon the right and only foundation. Nothing but “gold, silver, precious stones,” can last and emerge unscathed. What then shall be the result with “wood, hay, stubble ;" especially if it be very questionably or not at all connected with the immovable foundation ? Let no man tempt the possibilities of eternal judgment! or, let hell be confounded, as well as outdone, by the desperation of traitors on the earth, for whose redemption “the only begotten Son”

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