might be sent as a visiting missionary. Such were the apostles, and we know not why the same course which was pursued in the infancy of Christianity, is not as proper now, when our countrymen in the newly settled territories are, in fact, lapsing into a state which, to say the least, borders upon absolute heathenism.

(TO BE CONTINUED.)

PROPOSALS have been issued, by Joseph W. Ingraham, for republishing, by subscription, from the London edition, the "SUNDAY SCHOLARS' MAGAZINE, or Monthly Reward Book;" a periodical work, devoted to the interests of Sunday Schools. The first two numbers of this interesting miscellany have already appeared; and from an attentive perusal of them, we most cordially wish success to this little messenger of good tidings on this side the Atlantick. As it respects both matter and manner, it is, in our opinion, superiour to any work of the kind, which has fallen under our notice. We cheerfully recommend it to the patronage of parents, superintendents of Sunday schools, and all others who are solicitous to promote the moral and religious improvement of the rising generation. Though more particularly designed for the instruction and edification of children in Sunday schools, this little work will, we are persuaded, be read with equal interest and profit by "children of larger growth," and even by persons of mature age.

The American publisher, in his prospectus, suggests for the consideration of his patrons "that it would be an easy manner of increasing the list of subscribers, and also of paying the subscription, were each child in the various Sunday schools and families, to lay by, for this purpose, two cents each week. At the end of every month, this would amount to eight cents, the price of each monthly number." We sincerely hope the plan here suggested will be extensively adopted.

TO CORRESPONDENTS.

OUR correspondent, *, states, that in reading the 3d chapter of Titus, verses 4 -7, "there seems to be something wanting to complete the sentence as it stands in our translation, and that he is at a loss to know exactly what should be supplied." If the meaning be not obvious to him we refer him to Macknight's commentary and notes on the passage; and on the last member of the 5th verse," by the washing of regeneration, and renewing of the Holy Ghost;"-to the Convention Sermon of Dr. Jarvis. As we are not wise above what is written, if an examination of the above references do not solve the difficulties of our friend, we will thank him to point out what is wanting, or where the sense is incomplete, and we will then endeavour to answer him.

We are again obliged (and we do it with much reluctance) to postpone the communication of SENESCENS, for want of room. It will appear in our next. Several other communications are on file for insertion as fast as our limits will permit.

ERRATUM.

In our number for December, 1822, page 392, column 1, line 6 from bottom, for thirteen read eighteen.

TO THE EDITOR OF THE GOSPEL ADVOCATE.

New York, February 6, 1823. You will confer a favour on many readers of your useful work, by correcting an errour which occurs in the printed circular annexed to the prospectus for a new edition of Dr.Clarke's commentary. It is there stated that the work is used "as a class book in the Theological Seminary of the Protestant Episcopal Church in the United States." This is entirely a mistake. No particular commentary is used as a class book in that institution. The students are directed to various sources of information, and but few of them habitually consult the work of Clarke. It is not hereby intended to express any opinion respecting the merits of the commentary in question.

VERAX.

THERE is nothing more common with persons who have a wish to
be thought liberal in their religious feelings, and to save themselves
the trouble of inquiring into the truth of any sentiments that may be
proposed to them, while, at the same time, they bear testimony to
the importance and excellency of a Christian character, than the
observation, that it is of little consequence to what denomination we
belong, or by what name we are called, so long as our hearts are
right with God. It is related of the celebrated Wesley, by his inge-
nious and learned biographer, that love to God was with him the
test of piety, and that he could embrace as brethren, without any
regard to minor points, all who manifested this in their lives and con-
versation. But I would ask, whether this species of liberality is not
founded upon wrong principles and calculated to injure the interests
of the Redeemer's kingdom. Personal religion, comprehending love
to God and to man, is, indeed, all that can avail us as individuals, and
our eternal salvation depends more upon holiness of heart and of life,
than upon our embracing or defending the peculiarities of any order
or sect of Christians. But our duties are more extensive.
We are
under obligations to the church at large, as well as to ourselves in
particular, and, although errour may be consistent with that internal
goodness, which will make us the subjects of God's favour, yet our
duties to the church cannot be performed unless we attach ourselves
to the known institutions of Jesus Christ and his apostles. From a
weak judgment, from an ill-directed education, or from mistaken
views, we may fall into heresy, and yet possess that general faith
which will ensure our acceptance with God; but at the same time our
influence may be employed in the support and extension of princi-
ples, which, in their tendency, are exceedingly dangerous. If our
divine Saviour has pointed out, or his apostles, under the immediate
teachings of the Holy Spirit, did establish any particular form or
order of church government, there can be no doubt, that the welfare
of religion is dependent upon its continuance; and, therefore, all who
dissent from it are unwittingly engaged in opposition to the truth,
and, notwithstanding their personal safety, are assisting in the pro-
duction of consequences which will prove fatal to the cause that they
intend to honour and uphold. It is the duty of every man candidly

the

to inquire and to examine, and, as he shall be convinced, so he is bound to act. It does not, however, follow, that the sentiments which he adopts are founded in truth; and, if they are such as will end in the disorganization of the church, and the entire overthrow of all that is connected with its unity and its purity, it is idle and absurd to pretend that it is no matter what he believes or does, so long as his heart and affections are right. We might go farther, and say that prejudice and indifference are proofs that the heart is not right, for there cannot be true love to God where there is not the most fervent desire and resolution to know and to do his will, whatever may be its opposition to our former habits, our native propensities, or our temporal interests.

With an anxiety, therefore, to discover and embrace the truth, let us ever make the distinction which has been suggested between personal safety and the general interests of Christ's kingdom. If the heart be, indeed, right, the former may be secured; but if errour, nevertheless, prevail, the consequences are to be apprehended as evil. But, where love to God does exist, there will be a disposition to inquire into all the Saviour's institutes, and to practise them faithfully. Heresy will not be sheltered under an ambiguous or indefinite phrase, and no one will be inclined to omit any part of the requisitions of the gospel. S.

TO THE EDITOR OF THE GOSPEL ADVOCATE.

THAT excellence in others, which we ourselves are unable to attain, too readily becomes the object of our aversion. Our natural refuge is an affectation of contempt; and, by an habitual application of this unchristian principle, we lose the landmarks of truth and falsehood, even in our own hearts, and fancy, at length, that our affectation must be real.

A good style in writing is certainly preferable to that, which is bad; yet this position, simple as it is, and even trite, is not unfrequently denied. It is denied by some, whose religion, piety, and general intelligence I so truly respect and admire, that I regret the omission, in the catalogue of their excellences, of a just and discriminating

taste.

I have heard, occasionally, from the sacred desk, a general denunciation, eo nomine, of style. On such occasions, it must be admitted, that the practice of the orator has abundantly conformed to the doctrines he advanced; and he has probably been actuated by a personal motive, of the operation of which he might have been partially, or even wholly, unconscious at the time. Indeed, the de claimers against style are always to be found in the ranks of inelegant and unintelligible writers; for no man will esteem lightly that invaluable art, by which he is enabled, with ease and precision, to convey his ideas to the minds of those whom he addresses. If it be, in

tended merely to impress the mind with a contempt for the gaudier ornaments of style, we concur, most heartily, in the attempt; and cheerfully raise our voices against them all, whether to be found among the Della Cruscan devotees, of the present age, or of the past. Such however is not the intention. It is more probable, the declaimer against style has, in some way, conceived the opinion, that the cultivation of a mechanical style is beneath his consideration; and that he has only to write down his thoughts, in the simple order in which they occur to his mind. This method, with some little qualification, may be the proper course for him, who has formed his style, but never, assuredly, for him who has not. For the compositions of such an individual are not always, after a short interval, comprehended, even by himself, and are seldom perfectly intelligible to the rest of mankind.

There are some men, whose intellectual superiority causes us deeply to regret, that they have countenanced clumsy and involved mode of writing, by the force of their example. It has been asserted, that all abstruse and metaphysical subjects must necessarily be treated in a style peculiarly involved: but is it not essential, in aid of our feeble capacities, that the style should be the simplest imaginable, when the subject matter is, in its nature, the most complex? Metaphysicians have rarely bestowed sufficient time and attention on the cultivation of style. Others, as before stated, have not condescended to adopt these mechanick helps; but have attempted, by rude strength, to force a passage for their ideas, to the understandings of their readers. It has been suggested, that, as the memory derives assistance in retaining ideas, from the continued attention, required for their acquisition, an involved mode of writing is not without its advantages. If such suggestion be offered seriously, it amounts to a universal argument, in favour of a bad style, whenever the subject deserves to be retained in the memory; or, in other words, that all ideas, which are worth retaining, should be enigmatically expressed. Among the most remarkable of those writers, whose profound wis. dom lies buried from half the world, under the involutions and obscurities of the very worst of styles, Bishop Butler appears to occupy a distinguished position. When a reputation is to be destroyed, I believe it is the most approved method in all fashionable circles, at the present day, to commence with profound expressions of respect and esteem. I have no such uncharitable design; but, as it may be charged against me, by those, who will never permit the beauties and defects of their idol to be separated; let me avow my veneration for the memory of Bishop Butler; my belief, that Misopseudes was entirely right, and Philoleutheros entirely wrong, and of course my utter disbelief, that this excellent prelate died inclining to the Romish persuasion; that his Analogy of Religion is one of the most admirable human productions; and that the style, in which it is written, is ill suited to any subject, and particularly to that, which he has undertaken to discuss.

It is not a little remarkable, that he, who thought so clearly and profoundly, should have expressed his thoughts, with so little perspicuity, when we consider the literary character of the age in which he wrote. His analogy was published, I believe, in 1736. Addison and the fine writers of the reign of Queen Anne had constructed models of style, in every department; and were, many of them, already in their graves. If there be any particular period in the history of belles lettres, which may be characterized as the age of style, it is that, in which Bishop Butler wrote his Analogy of Religion.

When we are satisfied of a writer's profound intelligence, we are apt to attribute our inability to understand him, not to any want of capacity in him, but in ourselves; forgetting, that to think deeply, and to convey our ideas clearly, are things in no way connected, by natural necessity. If the style of the Analogy were the most perspicuous and simple, the steadiest and most abstracted attention would be required, for the just apprehension of particular paragraphs, and for the comprehension of the whole process of reasoning. What then is the case at present! This excellent work is utterly lost to a great portion of both sexes in our reading community. By those, who have the patience and the vigour to understand it, the book is so powerfully recommended, that it is taken up by many who have neither the one nor the other. By such it is speedily laid aside, as a workabove their capacities, where, perhaps, the fault lies materially in the perplexity of style.

The sentences in the Analogy are generally too long, and rendered difficult, by the use of adjuncts or interjacent members, many of which are capable of standing alone, as independent sentences. The collocation is unfortunate, and the substance is often more easily perceived and understood, after an entire transposition. Thus a long sentence, which would perhaps be unintelligible to others, as it has been to myself, after four or five perusals, is rendered simple, at the first, by distributing it into three or four short sentences, and by a little transposition.

It has occurred to me, that this volume might be simplified, without the omission of one particle of all its valuable matter, or, to use the suggestion of a highly valued friend, that it might be translated, for the use of those, who cannot, or will not, use it, in its present form.

I have attempted two or three pages of the first chapter. Your readers can compare them with the original; and if the design shall appear expedient and practicable, I trust some person, more competent to the task, will translate the whole.

L.

The Analogy of Religion to the Constitution and Course of Nature.
Part First. Of Natural Religion.
Chap. I. Of a Future Life.

The notion of existing now and in future, or in any two successive moments, implies identity, in the living agent. Concerning this identity, strange difficulties have been raised, which are considered im