REMARKS OR Mr. W. Jones's Reply ΤΟ Λ VINDICATION OF THE LATE DR. ROBERT WALKER. To the Editors of the Baptist Magazine. MR. WILLIAM JONES has been pleased to reply to a "Vindication of the late Dr. Robert Walker," published in the July Number of your Work. May I beg, as an additional favour to that already conferred, that you will print the following few remarks on that Reply? I trust I can readily and heartily forgive Mr. Jones for the contempt with which he treats me. Indeed I have little to boast of; I have not procured to myself any great distinction in the world, and my obscurity in the metropolis may be pleaded for him in excuse. I must observe, however, that Mr. Jones is mistaken when he asserts that I took care to let him know I was a Doctor. This was no care of mine. My doctorate is now too old to be an object of attention. It has long ceased to his Reply, refer wholly to my friend's literary character. He has not repeated his charge of "Misrepresentation;" and, on this account, I trust he has seen reason to doubt of the propriety of urging what was the most offensive accusation against the reputation of my deceased friend. I am so far satisfied; and I thank him for this instance of his candour. I can easily acquit Mr. Jones of personal animosity to Dr. Walker. Indeed I never charged him with it, but attributed his conduct to the want of correct information. It now appears that I was not mistaken in this. The sources of the know ledge of Dr. Walker's character possessed by Mr. Jones, are "only his writings, and the reports of others." The first is truly a legitimate source of knowledge; but the other, or hearsay, is not generally admitted to be satisfactory evidence. I am, Gentlemen, Your obliged and humble THE minister to my vanity. Mr. Jones CAUSE AND CONSEQUENCES will surely excuse me when I ask, whether in this instance, he has not made an assertion somewhat rash, and unfavourable to his neighbour? Notwithstanding the proof adduced by Mr. Jones to the contrary, I must still say, that Dr. Walker's talents and literary acquirement were respectable. cannot admit that the judgment of the Monthly Reviewers is decisive of the value of his book on Small Pox. I I am happy to observe, that the observations of Mr. Jones, in OF BACKSLIDING, WITH AN EXHORTATION TO BACKSLIDERS AND YOUNG CHRISTIANS WHAT are the circumstances which lead the soul astray from God? and what the result of such conduct, on the part of the backslider? are questions of vital importance to the welfare of the Christian. I intend not, how ever, to enter into a minute investigation of the subject, but merely to throw out a few ideas, which must occur to the mind of any one who should sit down to consider it, and which, I hope, will be of service to some of your readers who have but little time for reflection. The backsliding state of the heart is not at first openly manifest. It begins in secret, and frequently is a long time before it breaks out to the view of others. It resembles a fire, which first commences with a spark, and gradually spreads itself till it bursts forth in a widely extended blaze. It begins, sin which besets the soul. These excuses are, for the most part, drawn from the infirmity of human nature, and the lapses of some eminent Christians. 5. The door being thus thrown open to sin, it enters with all its force, and the backslider is hurried on to the gratification of his depraved appetite. And as sin is of a hardening nature, Heb. iii. 13, by benumbing the conscience, and weakening its power to rebuke and alarm, the backslider feels less resistance from this inward monitor; and consequently less difficulty in the repetition of his sin. He therefore indulges himself in his beloved lust, ap In this state of accumulated guilt and awful insensibility he remains, unless God send a Nathan to rouse his sleeping con 1. In an abatement of the af-parently without remorse or comfections towards God and divine punction. things, which increases till the heart becomes quite unaffected by those discoveries of God, and Christ, and his grace, which, at one time, filled it with unspeaka-science, and to proclaim his disble delight. pleasure; or, by some alarming 2. This is followed by the neg-providence, or afflicting dispensalect of the more private duties of tion, open his eyes to see the prereligion, such as closet prayer, cipice upon which he stands, and and meditation. There is an ab- awaken him to a sense of his guilt sence of that fervent desire for and danger. those duties which was once felt; and excuses are framed to pacify conscience for the neglect of them. 3. Some besetting sin is secretly cherished in the heart. The imagination feasts upon it, and it is acted over in the mind, again and again; in consequence of which, a familiarity ensues, and the deformity of it insensibly diminishes, and the guilt and danger of actually committing it vanish. "Vice is a monster of such hideous mien, As to be hated, needs but to be seen; But seen too oft, familiar with its face, We first begin to pity, then embrace." 4. Excuses are invented for the indulgence of the particular The consequences of this backsliding, are: 1. Loss of peace of conscience. Isa. xlviii. 18. of Divine 2. Anticipations wrath. Psalm vi. 1. 3. Loss of character. Lam. iv. 1. 4. Injury as to outward temporal circumstances. Rom. vi. 21. 5 Grief and distraction of mind. Psalm li. 8. Thus the backslider is filled with the bitter fruit of his own ways. And if the mercy of God were not higher than the heavens, and he himself had not condescended to address persons in those circumstances, and invited them to return to him, with the promise of healing their backelidings, there would be no hope: the wrath of God would drink up their spirits; and they would sink under the weight of their guilt, and perish. be completely enslaved by it, and led captive by the devil at his will. Let him hear the voice of infinite mercy calling upon him to forsake his evil ways, and to return unto the Lord, with a promise that he will "receive him graciously, and love him freely." But let him not dare to presume, from the forbearance of God, to indulge his depraved appetite a little longer, with the hope that he may afterwards return; for if he do this, he will never know when to stop; for the longer sin is indulged, the more difficult it will be to abandon it, and con But the case of such persons requires a remedy, and God has mercifully provided one in the atonement of Christ. The blood of Jesus Christ his Son cleanseth from all sin!" And if any man' sin, we have an Advocate with the Father, Jesus Christ the righteous." To this blessed Advocate must the backslider bring his case, and to the fountain opened for sin and for unclean-sequently the case becomes more ness must he repair to wash his dangerous, and ultimately hopesins away. For there is no other less. Let me give a few admoniremedy for him than that from tions to the young Christian. which he first obtained relief. 1. Presume not to say, "This His case is indeed far worse will never be my case: I shall now than it was then; for he has never backslide." But rather pray sinned against light and know-to God that you never may. ledge, and against numberless" The heart is deceitful above all proofs of the goodness of God. things;" and "he that trusteth But still there is no other remedy, in his own heart is a fool," and and this is proposed for his relief has no correct views of human when every other would be inef- nature, of human depravity, and fectual. of the utter insufficiency of all means of preservation which are not connected with a steadfast dependance upon the God of all grace. "Be not high-minded," says the apostle, "but fear." And again, "Let him that thinketh he standeth, take heed lest he fall." It will be well for him if he is not given up to hardness of heart, and to slight this remedy; and to go on from bad to worse. But let him pause a moment, and reflect, that every step he takes in this dangerous course, leads him farther from God, and nearer to hell. Let him reflect upon what Christ suffered to save his people from their sins; upon the injury which he is doing to the cause of truth and holiness by his base and ungrateful conduct; upon the loss he has experienced in his own soul in consequence of it; and upon the inevitable result if God should be provoked to say, "He is joined to idols, let him alone;" and should so far give him up to the power of sin, as that he should VOL. X. 2. Nip sin in the bud. It first appears in the imagination. That is the forge where all those sins are wrought which "pierce the soul through with many sorrows," When an unholy thought, or impure desire, is felt rising in the mind, instantly cry to God for sanctifying and sin subduing grace. Create in me a clear heart, Ọ God, and renew a right spirit within me." 3. Cultivate secret devotion, meditation, and prayer. Let the 3 H subjects of meditation be (1.) The forgiveness?"-only ten lines, con sisting of the definition, are to the purpose? All the rest only shows what it is not, and in what circumstances its exercise would be "impracticable," and "unsafe." 2. Are the "circumstances of disagreement" which PETER has stated to "exist between Divine and Christian forgiveness" correct? Let us inquire. 1. "Divine forgiveness is sovereign. He hath mercy on whom he will have mercy.' On the contrary we are commanded to forgive, under a penalty of receiving judgment without mercy." exceeding sinfulness of sin. (2.) The beauty and unspeakable blessedness of holiness. (3) The love of Christ in dying for us. (4.) The claims of gratitude arising from what God, and Christ, and the Blessed Spirit, have done for us. (5.) The inestimable value of a good conscience (6.) The awful consequences of sin, as witnessed in the case of backsliders in general. (7.) The day of death, and the day of judgment, when the least sin will appear inexpressibly great and heinous.. Let no day pass without spend-But here is no "disagreement ing at least one hour in communion with God, by prayer and reading the scriptures." Blessed is the man," saith the Psalmist, "that meditateth in thy law day and night;" and again, "They that wait upon the Lord shall renew their strength." Thus your way will be prosperous; your mind will be peaceful; and you will escape those miseries which many have brought upon themselves by forsaking God, and walking in forbidden paths. Wallingford. ON I. T. D. between Divine and Christian forgiveness;" the variation respects the parties who exercise it. Man is under obligation to forgive, but God is not. 2." Divine forgiveness is the spontaneous effusion of love to man," and not "beneficial" to God. "On the contrary, while Christian forgiveness is our duty, it is also highly advantageous to ourselves," that is, it promotes our welfare. And ought not Christian forgiveness to be" the spontaneous effusion of love to man?" Should it be said, If " selfinterest" should not operate as the motive, still the exercise of Christian forgiveness is "inseparably" connected with our interest, that is, our happiness; I would then ask, Does not the Divine Being delight in the exercise of forgiveness? 3. "Divine forgiveness is invariably accompanied by reconciliation, and a restoration to former friendship" but Christian forgiveness, it is said, is not.-Is there then an instance in the New Testament, in which Christian forgiveness is either enjoined or practised, without reconcilation? AMATOR ÆQUI. Juvenile Department, "How very dull the intellect of man: Trifling his knowledge of the works of God! The little known he gains by slow degrees, And often owes to seeming accident: Thus ages roll'd before th' electric fire, Though universally diffus'd around, At all was understood-and longer still Before its ever-working influence, (Now Galvanism called,) where friction's aid Is neither known nor needed, met his eye. Wondrous power! that silently performs Its destined chemical effects, and proves Afresh the being of a God!" ་ BESIDES the excitation of the electric fluid by friction, it has been of late discovered, that certain combinations of matter produce the same effects, though in a different degree, by mere chemical action on each other, which method of operation is called Galvanism. It is not often that we can form a correct idea of the nature of any science, from the term by which it is distinguished. The thinking youth will at once perceive that these names are very arbitrary, and sometimes originate in apparently accidental circumstances. On the present occasion, instead of a term descriptive of the idea, we have a termination affixed to the name of the discoverer, Galvani, a native of Bologna, who first observed some phenomena which gave rise to this science, and of which he published an account in 1791. And though it could be wished that there had been some general rule by which names should have been apportioned to newly-discovered sciences, &c. either all pointing to their discoverers, or, what would have been better, all descriptive of their nature, all we can do is, regret the irregularity and adopt the custom. Dr. Galvani was a professor of anatomy, and attending one evening to electrical experiments, on a table on which were some frogs that had been skinned, one of the party accidentally touched the principal nerve of a frog at the same time that he took a spark from the prime conductor of the electrical machine; Galvani's wife observed that the muscles of the little animal were strongly convulsed, and this observation of hers led the professor to make a variety of experiments both on dead and living frogs; from which he found, that these convulsions might be excited without the aid of the electrical machine, merely by making a communication between the nerves and muscles with substances that are conductors of electricity. Similar experiments being tried on other animals with equal success, it was suspected that there was an electricity peculiar to animals. It now appears, however, that the effects produced result from the chemical agency of the substances employed on each other. If the youth place a piece of zinc under his tongue, and half-a-crown upon the tongue, so that he may cause the outer edges of these two metals to touch each other, he will perceive a disagreeable taste, occasioned, it is supposed, by the decomposition of the particles of saliva; and, if the experiment be made in the dark, he may observe a faint flash of light; or, when the light is excluded from his room, the flash may be caused by placing a slip of tin-foil upon one` of the eyes, and a piece of silver in his mouth, and causing the two substances to touch each other at their extremities. A variety of facts had long been reported, apparently not sufficiently interesting to deserve minute inquiry, some of which indeed were far from generally believed, that yet indicated some peculiar effects aris |