common signification. For these But I will leave this for the present, as I shall have occasion to express my sentiments more fully after I have removed, or at least attempted to remove, some of the objections to the usual interpretation of the passage in question. To suppose that God would doom a Christian to suffer eternal death, would involve a change in the divine administration. The fact is admitted, but the inference is doubted. The thing which the Apostle proposed, will be equally impossible upon either supposition. If he expressed a willingness to suffer eternal death, he must have known that the thing was impossible under the present administration of the divine government. If he proposed to be crucified as an expiatory sacrifice, he must have known that God would not accept such an offering as an atonement for sin. So that no other reply to this objection is necessary, only to press your correspondent with the consequences of his own argument. But this is not the question with which we have to do. Our inquiry is more properly, Whether if God had required such a sacrifice, because it would have promoted his own glory and the happiness of being in general, it would have been the duty of the Apostle to have submitted? But this too may be regarded as a metaphysical question, with which we have no great concern. It would suppose a change in the character of God. We cannot settle the question, and it is not likely that the Apostle went into this nice philosophical refining. Your correspondent's first objec- He contented himself with exprestion is in answer to an inquiry, sing the overflowing of his soul in "whether the apostle expressed a language so forcible, that the Jews willingness to be eternally separa-must feel that in what he said he ted from Christ." I am not alto- was actuated by a benevolence gether certain that I understand pure like that fountain from which the principle upon which the objec-all virtuous affections flow; that tion is founded. It is evident towards them he had no malevothat God would not, under the lence in his heart, but rather that present administration of his gov-he longed for their salvation so ernment, doom a saint to eternal much, that he would be willing to death; and if this is the princi-undergo the severest suffering, if ple, we have something tangible; by so doing he could purchase their and supposing that it is, we will redemption. now see if it might not be brought Your correspondent's next obwith equal force against his ownjection in answer to a second ininterpretation. quiry, viz. "If the Apostle would not wish to be eternally separated || the Scriptures. "If any man come ed the from Christ, could he wish to be to me, and hate not father and moseparated from him for a season!" ther, he cannot be my disciple." Here again the objection is ground- Luke xv. 26. Now if the thing siged upon an erroneous supposition, nified by the passage in question viz. that the Apostle desired suf- be pushed to its utmost extent, it fering as a good in itself consider-will involve us in the same sort of ed. Evidently the Apostle did not difficulty as an attempt to prove design to be so understood. He that it is the duty of every disciple clearly expressed his willingness to of Christ to hate father and mother. undergo some privation. But this, But the Apostle evidently did not says your correspondent, he would fix his mind upon the full extent of not do, for "it is impossible to con- his expression when taken literally, ceive how he could wish for a tem- and made to mean all that it could porary suspension of his commun- mean. Such a supposition would ion with God." Where, then, is be unnecessary. It would be in the Apostle's benevolence? how direct opposition to the acknowldid he express his anxious inquiry edged rules of exegesis. It would for the salvation of his kinsmen ac- savour much of the old Rabbinic cording to the flesh? Why simply maxim, that "on every point of by saying, that he would be willing scripture, hang suspended moun to enjoy a certain thing, viz. suf- tains of sense:" or perhaps it would fering (for suffering is a desirable be more like a later opinion, that thing upon supposition) if by so do-all the possible meanings of a ing he could redeem a nation. But word in the scripture are to be here again your correspondent must united." be pressed with the consequences of his own argument. For certainly the Apostle could not wish to endure the pain of crucifixion because pain was desirable. Here, then, I would leave the question, believing that it is not a matter of much consequence for us to determine, whether the Apostle expressed a willingness to suffer Once more, we are asked, "What || temporal death, to be separated from advantage could the Jews, or the Christ for a season, or to endure the cause of God receive from his ex- pains of an eternal separation. The pulsion?" (i. e. from the church.) idea in either case would be essen To this inquiry, I shall feel myself tially the same, and "the meaning, under obligation to furnish an an- the meaning only is to be sought swer, when your correspondent has for, and not the mere literal sig shown how the Jews or the cause nification of the words." If we of God" could be benefited by his adopt the last, it will be the most crucifixion. So the one may solve forcible, and it is supported by the his doubts respecting the other. philology of the text: though I am not prepared to say, that the others would be impossible renderings. For these reasons I should be inclined to adopt the usual interpretation of the text, especially as it involves no peculiar difficulties. For I think that it may be fairly shown, that all the difficulties which your correspondent has presented, may be brought with equal force against his own interpretation. From the foregoing remarks it will be seen, that your correspondent has brought no objection against the usual interpretation of the pas sage in question, but what may be brought with equal force against his own. Now if any one should say that no apology could be received for such latitude of expression, I would ask him to apologize for the following, and a hundred other passages which might be adduced from BETA. For the Am. Baptist Magazine. JOURNEY TO THE FALLS OF NIAGARA. Dear Sister, LETTER V. Niagara Falls, August 2, 1824. The and amount in number to more than one thousand. Before the commencement of the American Revolution, attempts had been made to establish schools among them; and in 1776, the Rev. Samuel Kirkland accompanied by two or three other You are not unacquainted with Missionaries and school-masters, the efforts which are now making visited their principal place of resin behalf of the untutored aborigi- idence. When the chiefs entreatnes of our country. While Chris-ed that he would continue among tians in their private capacity have them, he answered, he would comendeavoured to impart to them a ply with their request on one conknowledge of salvation, it is much dition, which was, that they would to the honour of our general gov give up their habits of intempeernment, that it has made liberal rance. It is said that this was folprovision for their civilization. And lowed with happy effects. surely when we remember, that vice of drunkenness no longer disthey were once lords of the soil graced them, and many were brought which we occupy, but have been to an acknowledgment of the truth compelled to retreat before the tide as it is in Jesus. This Missionary of a new and mighty population, it lived to a good old age, and for a is certainly our duty to endeavour number of to raise them from their state of and beneficial influence over these exerted a powerful years mental and moral degradation. objects of his pious care. Under the influence of these views, Missionaries, schoolmasters, and mechanics have been sent to different Indian tribes, and they have cheerfully taken up their abode in the wilderness, far away from the habitations of civilized man. By these humane and pious labours, much good has already been done; and I trust that the period is not far distant, when these children of the forest will shake off their former habits, and be distinguished not only for cleanness, industry, and a settled mode of life, but for a practical conformity to the precepts of Christ, and a humble reliance on him for the pardon of their sins. It was my intention to have called at ONEIDA CASTLETON, one of these Missionary Stations on my way to this place. But although I was denied this gratification, perhaps a few statements concerning what has been done, and the means which are now employed for the benefit of the ONEIDA INDIANS will not be uninteresting. These Indians inhabit a portion of country, south of Oneida Lake, Since the decease of Mr. Kirk For land, attempts have been made by different bodies of men, to support the gospel among them. It is believed, however, that for the last few years but little success has attended the ministry of the word. To what causes this may be attributed, I am not able to say. tist Missionary Society have manisome time past, the Hamilton Bapfested a deep interest in the moral and religious condition of the Oneidas. They have made repeated appeals to the public, and have received such liberal support, that they have felt themselves justified in locating a Missionary,* a carpenter and a blacksmith, at Oneida Castleton. The Missionary in addition to his other labours, has the special charge of a school, in which there are at least 30 pupils. These are fed, clothed and instructed at the public expense. And it is the design of the Society that they shall eventually become acquainted with * Rev. E. OSGOOD, since deceased. See Memoir in the present No. EB. not wish to be eternally separated || the Scriptures. "If any man come from Christ, could he wish to be to me, and hate not father and moseparated from him for a season!" ther, he cannot be my disciple.” Here again the objection is ground- Luke xv. 26. Now if the thing siged upon an erroneous supposition, nified by the passage in question viz. that the Apostle desired suf- be pushed to its utmost extent, it fering as a good in itself consider- || will involve us in the same sort of ed. Evidently the Apostle did not difficulty as an attempt to prove design to be so understood. He that it is the duty of every disciple clearly expressed his willingness to of Christ to hate father and mother. undergo some privation. But this, But the Apostle evidently did not says your correspondent, he would fix his mind upon the full extent of not do, for "it is impossible to con- his expression when taken literally, ceive how he could wish for a tem- and made to mean all that it could porary suspension of his commun- mean. Such a supposition would ion with God." Where, then, is be unnecessary. It would be in the Apostle's benevolence? how direct opposition to the acknowldid he express his anxious inquiry edged rules of exegesis. It would for the salvation of his kinsmen ac- savour much of the old Rabbinic cording to the flesh? Why simply maxim, that "on every point of by saying, that he would be willing scripture, hang suspended moun to enjoy a certain thing, viz. suf-tains of sense or perhaps it would fering (for suffering is a desirable be more like a later opinion, that thing upon supposition) if by so do- all the possible meanings of a ing he could redeem a nation. But word in the scripture are to be here again your correspondent must united." be pressed with the consequences of his own argument. For certainly the Apostle could not wish to endure the pain of crucifixion because pain was desirable. Once more, we are asked, "What advantage could the Jews, or the cause of God receive from his expulsion?" (i. e. from the church.) To this inquiry, I shall feel myself under obligation to furnish an answer, when your correspondent has shown how the Jews or the cause of God" could be benefited by his crucifixion. So the one may solve his doubts respecting the other. From the foregoing remarks it will be seen, that your correspondent has brought no objection against the usual interpretation of the pas sage in question, but what may be brought with equal force against his own. Now if any one should say that no apology could be received for such latitude of expression, I would ask him to apologize for the following, and a hundred other passages which might be adduced from If we Here, then, I would leave the question, believing that it is not a matter of much consequence for us to determine, whether the Apostle expressed a willingness to suffer temporal death, to be separated from Christ for a season, or to endure the pains of an eternal separation. The idea in either case would be essentially the same, and "the meaning, the meaning only is to be sought for, and not the mere literal signification of the words." adopt the last, it will be the most forcible, and it is supported by the philology of the text: though I am not prepared to say, that the others would be impossible renderings. For these reasons I should be inclined to adopt the usual interpretation of the text, especially as it involves no peculiar difficulties. For I think that it may be fairly shown, that all the difficulties which your correspondent has presented, may be brought with equal force against his own interpretation. BETA. For the Am. Baptist Magazine. JOURNEY TO THE FALLS OF NIAGARA. Dear Sister, LETTER V. Niagara Falls, August 2, 1824. and amount in number to more than one thousand. Before the commencement of the American Revolution, attempts had been made to establish schools among them; and in 1776, the Rev. Samuel Kirkland accompanied by two or three other Missionaries and school-masters, visited their principal place of residence. When the chiefs entreat The You are not unacquainted with the efforts which are now making in behalf of the untutored aborigines of our country. While Chris-ed that he would continue among tians in their private capacity have them, he answered, he would comendeavoured to impart to them a ply with their request on one conknowledge of salvation, it is much dition, which was, that they would to the honour of our general gov- give up their habits of intempeernment, that it has made liberal rance. It is said that this was folprovision for their civilization. And lowed with happy effects. surely when we remember, that vice of drunkenness no longer disthey were once lords of the soil graced them, and many were brought which we occupy, but have been to an acknowledgment of the truth compelled to retreat before the tide as it is in Jesus. This Missionary of a new and mighty population, it lived to a good old age, and for a is certainly our duty to endeavour number of years exerted a powerful to raise them from their state of and beneficial influence over these mental and moral degradation. objects of his pious care. Under the influence of these views, Missionaries, schoolmasters, and mechanics have been sent to different Indian tribes, and they have cheerfully taken up their abode in the wilderness, far away from the habitations of civilized man. By these humane and pious labours, much good has already been done; and I trust that the period is not far distant, when these children of the forest will shake off their former habits, and be distinguished not only for cleanness, industry, and a settled mode of life, but for a practical conformity to the precepts of Christ, and a humble reliance on him for the pardon of their sins. It was my intention to have called at ONEIDA Castleton, one of these Missionary Stations on my way to this place. But although I was denied this gratification, perhaps a few statements concerning what has been done, and the means which are now employed for the benefit of the ONEIDA INDIANS will not be uninteresting. Since the decease of Mr. Kirk land, attempts have been made by different bodies of men, to support the gospel among them. It is believed, however, that for the last few years but little success has attended the ministry of the word. To what causes this may be attributed, I am not able to say. For some time past, the Hamilton Baptist Missionary Society have manifested a deep interest in the moral and religious condition of the Oneidas. They have made repeated appeals to the public, and have received such liberal support, that they have felt themselves justified in locating a Missionary, a carpenter and a blacksmith, at Oneida Castleton. The Missionary in addition to his other labours, has the special charge of a school, in which there are at least 30 pupils. These are fed, clothed and instructed at the public expense. And it is the design of the Society that they shall eventually become acquainted with These Indians inhabit a portion * Rev. E. OSGOOD, since deceased. See of country, south of Oneida Lake, || Memoir in the present No. ED. |