has been irretrievably committed? A man, hurried by a momentary phrenzy of passion (inexcusable in itself indeed, but to which he who feels it is most the victim) commits a deed, which plunges him into all the horrors of remorse-then, at that moment, he is broken in upon by his fellows-he is taunted, he is reproached, he is insulted his character is rendered infamous, his life is forfeited-the whole country, the whole body of the laws, are in array against him-an humble individual and every one that findeth him, slayeth him. Such are not the dealings of the Most High-he knows his creatures, he remembers they are but dust-he beholds the conflict in the bosom of Cain, he sees that his mind is not corrupted, that he may yet live, and live, therefore, we must conclude to the enjoyment of happiness. "Not so (replied the Lord) whosoever killeth Cain shall incur sevenfold vengeance; and the Lord gave a token of security* to Cain, that he should not be killed by any one who might meet with him." Such are the punishments, such the visitations of God upon his creatures; and some have dared to say they will hereafter be eternal-durable they may be-heavy they doubtless are, but he who could bid the murderer of his brother live, when his loss of life would have availed nothing, can surely Bot have doomed a portion of his creatures to a mode of punishment, which, from being eternal, must be equally useless, and much more cruel, unjust, and tyrannical, than the retributive, and, comparatively speaking, merited death of the unfortunate but guilty Cain!

ON THE USE AND IMPORTANCE OF THE SCRIPTURES.LETTER 11.

To the Editor of the Freethinking Christians' Magazine.

SIR,

MONG the various impediments that prevent an attentention to the scriptures, may be considered the general laxity of manners, and the great indifference of professors to the cause of the religion which they verbally acknowledge; besides these, we may add the opposition of those who are inimical to them, who are not content with being themselves blind to the excellence and great importance of the scriptures, but would prevent others from enjoying the benefit of them, by contending that every thing necessary to inform

*This is the version of Geddes, who asserts that the Hebrew will not bear the common rendering of set a mark upon.

the human mind may be collected from a contemplation of the works of naturé- -an assertion that I have endeavoured to prove fallacious in the highest degree: for the situation of men is so various, and their opportunities in general so few of entering into disquisitions of a mental nature, that they would not be able to arrive at the end proposed, were the means recommended capable of affording it. But were they ever so adequate to general information as they do not lead to a knowledge of the designs of Deity, the scriptures would be necessary for that purpose, as an acquaintance therewith seems at present the strongest possible stimulus to virtue.

If a contemplation of the works of nature was capable of yielding all the knowledge that the world stood in need of, it might reasonably be expected that mankind would have made not only a greater progress in virtue than they have done, but would have had clearer views of the character of Deity; instead of which we find them in general ignorant of the divine being, their gods being almost innumerable, and their worship attended with rites and ceremonies the most immoral and impure, contrary to all sense and reason. And what is still more singular, we do not find, even among nations celebrated for their wisdom, one solitary sect, who possessed such just notions of the nature of religion, as to bear their testimony against such abominable practices; so far from it, that it would be difficult to find an individual that has ever so done. All the boasted knowledge they seem to have attained was the discovery of two principles in nature; one, the source of all good-the other, the cause of every evil-both active, and alternately bearing sway over mankind.

Thus, from every survey we can take of the state of knowledge in different ages, it is apparent how contracted it has been where men have not been acquainted with the scriptures, or had received some moral information respecting them. This will be further confirmed by comparing the state of knowledge in the world, at this time, with that possessed by the nations of Europe; which certainly does not proceed from the scattered rays of light formerly possessed by mankind, collected together as it were into one focus, but must be attributed to the only cause capable of producing such effects, the knowledge of the scriptures, and the publication of the truths of Christianity; for in most of the other parts of the habitable world, mankind appear overwhelmed by ignorance and superstition. Even among the nations of Europe, it may be seen where the scriptures are attended to, and where they are not; yet, from the spread

VOL. IV

of truth, such a radiance has been diffused, as to illumine. the horizon to a considerable extent, to the general benefit of mankind-even of those men who now attempt to deny the use of the scriptures.

That some of the heathen sages were far advanced in the science of morals must be admitted; perhaps, too, some of them have, in purity of conduct and self command, exceeded many of the professors of Christianity. This, however, was not the effect of any knowledge obtained by the study of nature, but may be ascribed to the dogmas of the philosophy they taught, originally collected by those who travelled among the eastern nations, which probably might first have been learnt from the Jews, as they of all people had the best ideas respecting Deity, it being taught in their scriptures. I am aware some may think the general character of the Jews, who were often guilty of idolatry, will militate against such a view; but when we consider that among all their faults they cannot be charged with having corrupted their scriptures, it is probable that in the most degenerate times there were a few who were zealous for the truth, and who lived agreeable to it. Hence those who travelled among them might meet with such charac ters, or they might have had discrimination sufficient to discern the excellency of the religion taught by the scriptures, though the general practice of the people was far from the standard of perfection recommended by them.

From the history of most nations, it certainly appears that the knowledge of true morals for many ages was possessed in the most eminent degree by the Jews, and probably emanated from them either by the intercourse they had with other nations, or was communicated by them during their captivities. Ancient tradition once afforded much information, but at this time it was too much obscured to yield what was necessary. As to the arts and sciences, there can be no doubt of the ancients being well acquainted with them; in some things possibly they exceeded the moderns, and it is probable in the study of nature they were not deficient; yet it does not appear that they eve have drawn the same conclusions that Deists pretend to have done. Hence it may be inferred, that either their ideas were disturbed by the prevailing notions of religion, or that they were destitute of a proper clue to direct their enquiries, such as the scriptures afford; for there it is that the character and attributes of Deity are revealed, as well as his gracious intentions, and so clearly as must necessarily impress the mind with reverence and awe; for though the works of creation shew forth the

character and attributes of God, they yield no clue whatever to attain any knowledge ofhis designs, and the contemplation of these has not only a tendency to excite the highest reverence, but leads us to view his wisdom and goodness in a more extensive degree than can be exhibited by the works of nature-not only as the grand architect of nature, the skilful director of all, by means the most suitable and permanent, agreeable to the most perfect rules of order and harmony, and upholding all in their regularity and beauty by his almighty power, extending to every particle of inert matter; but comprehending also the direction of man, an intellectual being. The consideration of which may not only have a tendency to excite his fear and reverence, but also to call forth his confidence; for not withstanding many seeming difficulties may occur, the consideration of many things appearing to answer in the most complete manner the design of the Creator, induces a conclusion that every thing must be equally under his controul, and ultimately concur to promote the end designed for as the whole frame of nature, and every thing connected with it, must continually be directed by him, even that which may be apparently the most trivial and minute, so must those which relate to man be equally under his guidance and direction.

This view of things furnishes a strong argument in favour of a revelation to man, suited to his situation and circumstances; such as would produce every necessary effect; for it is unreasonable to suppose God could be regardless of the welfare of his creature, for the relation he bore to him, and the love he must have had towards him, made it, necessary; and if the nature and design of revelation be considered as tending to the general advantage of man, nothing of partiality will appear therein, which is one of the objections brought against the necessity of a revelation. With such a view then let the scriptures be examined, and their importance and use will be confirmed; and they will then become more worthy of general attention than they have been considered; for all are interested in the knowledge they contain, or may be benefited thereby in a variety of ways; which is a strong argument for their being attended to. In them we have an epitome of the world in various ages, with the account of the different means employed by Deity to stop the baneful effects of evil, which not only, as in a glass, represents human nature, but points out the nature and effects of the turpitude which men have been guilty of; and there appear likewise some discoveries made to man, by degrees to awaken his attention to his best interests, and to call him

from the strong attachment he was prone to have to things of the present state, which instead of promoting his felicity generally interupted it. Some intimations appear also to have been given, that Deity designed the happiness of his creatures, that all his dispensations had a tendency to promote it, but that order and regularity was necessary to its permanent existence--that nothing can ultimately defeat the divine purposes, though some things may appear to run counter thereto. The disorders that have been introduced into the intellectual world, and the miseries that have taken place in the moral world, seem to militate against this idea ; but the end will declare the truth of the opinion, for none of the intellectual or moral evils, so frequently manifest, can interfere with, or for a moment interrupt, the beneficent intenticus of Deity towards his creatures at large, any more than those of a natural kind do interrupt the course of nature, or impugn his goodness: for storms, tempests, earthquakes, eruptions of volcanoes, and poisons of various kinds, are only agents to effect the purposes of a beneficent God.

Were we to view them as evils uncontrouled and undirected by a divine hand, these, added to the other manifold evils arising from the turpitude of man, when under the influence of his passions and appetites, would render the present state of existence so deplorable, that we should be overwhelmed with despair, and be tempted to quit a world with disgust that seemed to admit of no hope of happiness. But against such distressing and despairing apprehensions the scriptures present us with views the most cheering and hopes the most animating, sufficient to elate the spirits of the most distressed, and to quiet the fears of the most feeble mirced. These how ver are distant, but not the less sure, for they are the words of him who hath said, his "counsel shall stand: he will fulfil all his pleasure." And to shew the reality of the things which are promised to take place, they are represented as seen by the prophet-" and every creator: which is in heaven, and on earth, and under the earth, and such as were in the sea, and all that are therein, heard I say ag, blessing and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the lamb for ever and ever. Rev. v. 13. If so universal a restoration to peace and happiness is really to take place—if Deity has assuredly directed such information to be given usaway with all desponding thoughts-let hope illumine every countenance, and joy fill every heart; for he who sitteth upon the throne hath also said, "Behold I make all things new." If such are his gracious intentions, and he hath