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from him were received all those attentions in his power to bestow, by which means, while in performing the duties of a servant, he joined the kind offices of a friend, and engrossed the affections of a heart which felt love for no other. Henry thus passed his life till he was five years old; the lady in whose house he lived, ("though he was taught to call her mamma") paying him no kind of attention.

At that period, a young lady from England came to reside in the family, who having received a religious education herself, had some just apprehensions of its value, when she saw the gross idolatries of the pagans, and the miseries in which they were involved as their consequence. She saw Henry, and saw him surrounded by those who know not God; who neither feel that they are sinners, or that they need a Savior. This young lady was not one of those persons who believe that many things should be performed by somebody, but never think that themselves should attempt them, and who having even arrived at the conclusion that the most proper time for performance has arrived, still fold their hands in indolent neglect, satisfying themselves with the idle excuse that such things do not belong to them. She, having witnessed the misery of Henry, his attendants, and other pagans around her, and knowing that growing up without good instruction the human mind is a soil fertile in every evil, set about the arduous task of teaching him the element-ary principles of Christianity. In this good work many obstacles lay in her path. The little boy, abandoned entirely to native servants, could not speak English. Not discouraged by this difficulty, she began to teach him her own language, preparatory to the instructions she wished to communicate. She adopted the most eligible mode of teaching a language, viz. referring her pupil to sensible objects, and learning him to pronounce their names: next she taught him the alphabet, then proceeded to spelling: in fine, so great were her diligence and perseverance, that within the com-, pass of a year he could spell any words however difficult, and could speak English quite readily." But she did not delay to communicate any religious instruction till her young scholar could read for himself. While thus laboring to prepare him for perusing the Bible, she endeavored orally "to make him acquainted with such parts of the Christian religion, as even the youngest ought to know."

Her first lesson was, that there was only one true God, the Creator of all things; and after with much difficulty he was made to understand this, she proceeded next to discourse upon the nature of God, according to the declarations of his word concerning his attri butes. Advancing step by step, she attempted to make him understand what sin was; and here is recorded a very interesting dialogue between the young preceptress and her pupil. He was next taught that eternal death, or everlasting punishment, is the consequence of sin, and to repeat the proofs of this from the Scrip

wrought in them in conformity to his purpose, and at the same time in consistency with their own freedom and activity.

If, therefore, no foresight of holiness in God's chosen people was the cause of his purpose to save them; if that purpose is eternal, if the Bible reveals it, as the origin of their salvation, in distinction from their holiness, and their holiness as the consequence, it is conceived, that the truth of the proposition is fully established; viz. that the purpose of God to save his chosen people is not founded in any holiness in Them.

What then, the reader may ask, is the foundation of God's pur. pose? In reply to this question, we would answer, under a sense of our own ignorance as creatures, we conceive that God's own glori ous and infinite perfections are the foundation of his purpose. Guided by these, he purposed to redeem a church from this fallen world, and to glorify himself in their redemption. Accordingly, in our apprehension, the Bible resolves, not only the final salvation of the elect, but the whole method by which it is brought about, into the sovereign will and pleasure of the Supreme Being. If we inquire, therefore, why fallen men are chosen, in preference to fallen angels; and why a part of fallen men in distinction from the whole; and why one part in preference to another part; the answer is contained in the words of our Savior: "it is even so, Father, for so it seemed good in thy sight." O. P.

Sir,

To the Editor of the Panoplist. If you think the following Essay may subserve the cause of divine truth, you are at liberty to publish it in your useful Magazine.

ON ATHEISM AND DEISM.

IT has been doubted whether there can be an atheist in principle. There have been many, who have not known God; and still more who have, in works, denied him. But it is hard to believe, that any one can, on deliberate inquiry, and against the full glare of evidence, persuade himself that there is no God. His existence is so far from wanting evidence, that it is almost the only truth which is self-evident.

It is paying too high a compliment to such a man's reason, to undertake to reason him out of his infidelity. The man, who shall profess himself an infidel in this point, may expect to be considered as unfit for all social connexions. With him, virtue and vice are sounds without a meaning. True philanthropy is merely ideal. If we believe there is no God to inspect our conduct, we shall be governed wholly by our present feelings, and what we apprehend nay conduce to our present interest. But this would exclude us from the esteem and confidence of our fellow men.

Next to atheism we may reckon deistical infidelity. Many, who profess to believe that God is, and that he governs the world, do not believe that he has given to man any written revelation of his will. We have, they say, no other way to find our duty and inter

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est, than by looking within. Yet when we have done this, we find ourselves in a maze of uncertainty. Some just notions of good and evil, are, it is true, engraven on the human heart. But the best system ever formed by unassisted reason, abounds with the grossest defects and blunders. A volume, says one, might be filled with the mistakes into which the greatest reasoners have fallen and the uncertainty in which they lived, with respect to the being and providence of God and a future state of retribution. The world, with all its boasted wisdom, has formed no just conception of the real character, will and government of the one only living and true God. Though they professed themselves to be wise, yet have they become fools, and changed the truth of God into a lic. This is admitted by those who renounce revelation; and yet, by this book, they have discovered the egregious folly and stupidity of the heathen.

Deists have not attempted to bring forward arguments against revelation, from its being either impossible or improper, that God should thus make known his will to man. They say it is unnecessary; we may obtain all needful information in some other and shorter way. That if it had pleased God to reveal himself and his will, he would have done it in a better and plainer manner than is contained in the Bible. They therefore attack this book as containing a system of nonsense and self-contradiction: and yet when they undertake to form a system, which would become God to make, it is that of the Bible, so far as relates to rules of morality. Deism advances no truth but what is in the Gospel. But we find much in the Gospel which is not in deism. It relieves us from many doubts respecting futurity, with which the deist is continually harassed. It was a doubt with some of the wisest ancient heathens, whether they should exist after the present life. And if deists are now relieved from this uncertainty, it is probably by help of the Bible. And from the same source, they have derived their best sentiments concerning a state of future retribution. It has not been uncommon, however, to hear the warmest advocates for this species of infidelity honestly confessing themselves in the dark concerning a future state; and no wonder if human reason should find itself overwhelmed with difficulties on this subject.

We observe that this class of infidels are often annexing to their moral system maxims and rules, which suit the taste of the corrupt heart. Thus, they plead for the gratification of their passions, as a matter of right. Their having these passions is a sufficient reason why they may gratify them. They may dispose of themselves, and of all they call theirs as they please, and cannot be called to account for it, either by God or man. Since they have broken over those restraints, which are contained in the Bible, we need not wonder that they adopt rules, which are as contrary to true morality, as any thing contained in the writings of the heathens.

It is observable that writers and talkers for infidelity have, in many instances, appeared to be adepts in buffoonery. When they attack subjects supposed to be very important and sacred; and which, if true, are really so; they often do it with sneer and banter.

This is exemplified in the writings of one, who, not many years since, assumed the rank of champion in the cause of infidelity, whose name I need not mention. If scurrility deserves applause, this author may demand a double share.

We may remark, that this infidel system presents no advantage to mankind. It does not pretend to embrace a better set of religious and moral rules than is contained in the Bible. On which ever hand then, the truth shall be found, the infidel has not advanced his interest for this world or the next. But if it shall appear in the issue, that he has renounced that way to heaven which God himself has marked out, where, alas! will he be found? MINOR.

REVIEW.

CVI. The History of Little Henry and his Bearer. Andover. Mark Newman. 1817. pp. 86.

To those who judge of books by their size, the little volume before us will seem a very trifling production; but if estimated by the intrinsic excellence of its contents, when regarded as a narrative of facts, and those facts considered in relation to the best interests of men, its worth would exceed that of many a ponderous folio, by whose side its minuteness would scarcely attract the notice of the purchaser, or the glance of the spectator. Children left without parents at an early age is no unfrequent occurrence; but a small -proportion of those parents on a dying bed, it is feared, can with the faith of Henry's mother commend their helpless offspring to the protection of a Father in heaven, This interesting circumstance is thus related in the narrative:

"Henry L. was born at Dinapore in the East Indies. His papa was an officer in the Company's service, and was killed in attacking a mud fort belonging to a petty Rajah, a few months after the birth of his son. His mamma also died before he was a year old. Thus little Henry was left an orphan when he was a very little babe; but his dying mother, when taking her last farewell of him, lifted up her eyes to heaven, and said, ‘O God, I leave my fatherless child with thee, claiming thy promise with all humility, yet in full confidence that my babe will never be left destitute; for in thee the fatherless find mercy.'"

After the death of his mother, Henry was taken to the house of an affluent lady in the neighborhood, who was so far attentive to relieve his physical wants, that she gave orders to her servants to provide for him, but so perfectly neglected his education, that he passed from day to day as ignorant as any of the natives around him. Henry was principally attended by a Hindoo servant called a beurer, to whom he naturally became strongly attached, because

from him were received all those attentions in his power to bestow, by which means, while in performing the duties of a servant, he joined the kind offices of a friend, and engrossed the affections of a heart which felt love for no other. Henry thus passed his life till he was five years old; the lady in whose house he lived, ("though he was taught to call her mamma") paying him no kind of attention.

At that period, a young lady from England came to reside in the family, who having received a religious education herself, had some just apprehensions of its value, when she saw the gross idolatries of the pagans, and the miseries in which they were involved as their consequence. She saw Henry, and saw him surrounded by those who know not God; who neither feel that they are sinners, or that they need a Savior. This young lady was not one of those persons who believe that many things should be performed by somebody, but never think that themselves should attempt them, and who having even arrived at the conclusion that the most proper time for performance has arrived, still fold their hands in indolent neglect, satisfying themselves with the idle excuse that such things do not belong to them. She, having witnessed the misery of Henry, his attendants, and other pagans around her, and knowing that growing up without good instruction the human mind is a soil fertile in every evil, set about the arduous task of teaching him the element-ary principles of Christianity. In this good work many obstacles lay in her path. The little boy, abandoned entirely to native servants, could not speak English. Not discouraged by this difficulty, she began to teach him her own language, preparatory to the instructions she wished to communicate. She adopted the most eligible mode of teaching a language, viz. referring her pupil to sensible objects, and learning him to pronounce their names: next she taught him the alphabet, then proceeded to spelling: in fine, so great were her diligence and perseverance, that within the compass of a year he could spell any words however difficult, and could speak English quite readily." But she did not delay to communicate any religious instruction till her young scholar could read for himself. While thus laboring to prepare him for perusing the Bible, she endeavored orally "to make him acquainted with such parts of the Christian religion, as even the youngest ought to know."

Her first lesson was, that there was only one true God, the Creator of all things; and after with much difficulty he was made to understand this, she proceeded next to discourse upon the nature of God, according to the declarations of his word concerning his attributes. Advancing step by step, she attempted to make him understand what sin was; and here is recorded a very interesting dialogue between the young preceptress and her pupil. He was next taught that eternal death, or everlasting punishment, is the consequence of sin, and to repeat the proofs of this from the Scrip

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