cient manner of confessing sin according to the established order of the Deity. If this is not proof to the point under discussion, I know not how language could be put together to establish it.

B. This appears to be conclusive evidence, to be sure; but still I cannot see the propriety or absolute necessity of confessing sin to God's witnesses, as you will acknowledge they have not the power to forgive transgression.

M. Neither you nor I have a right to introduce a cavil of this description. It is enough for us to be convinced that it is the established order of God. I will acknowledge that it is the prerogative of God to forgive sin; and it is in this way that the evidence of forgiveness is presented to the human mind.

B. But forgiveness in the case of Achan was not extended; but "all Israel stoned him with stones."

M. This was uniformly practiced under the law in cases of wilful transgression. The valley where this transaction took place, was called the valley of Achor, (or of trouble.) This throws light on a passage in Hosea ii. 14, 15. "Behold I will allure her and bring her into the wilderness, and speak comfortably unto her. And I will give her her vineyards from thence, and the Valley of Achor for a door of hope." This has reference to the work of Christ in the latter day. The confession of sin is the door of hope under the gospel. The manner of confessing is similar under the law and gospel; but under the gospel, forgiveness is invariably experienced. It is therefore emphatically termed by the Prophet, a door of hope."

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Another evidence equally clear in relation to the subject under discussion, is presented in the tenth chap. of Ezra, where the Jews were commanded to make confession of their transgression, especially in relation to their having taken strange wives in the time of the Babylonish captivity. There were several at that time appointed to receive their confessions. It appears that both the time and place were designated. "Only Jonathan, the son of Asahael, and Jahaziah, the son of Tikvah. were employed about this matter, and Meshullam, and Shabbethai the Levite, helped them. And the children of the captivity did so. Ezra the Priest, with certain chief of the fathers, after the house of their fathers, and all of them by their names, were separated and sat down in the first day of the tenth month, to examine the matter. And they made an end with all the men that had taken strange wives by the first day of the first month."

And

It appears from this quotation, that this confession occupied precisely three months; whereas, had they confessed according to the practice of many in the present day, they could have opened the whole budget in "three minutes! Can there be the shadow of a doubt, but what an oral confession was made to the witnesses of truth on that occasion? And what more substantial proof can you desire in confirmation of the Old Testament manner of confessing sins?

It would doubtless have been more congenial with the natural feelings of the people of that day, to have been more secret in that transaction; but the fact is, deeds of darkness must be exposed to the light of day. They must be exposed to those who stand in the light. I would not contend that they should be proclaimed to the surrounding multitude; but to those who are chosen of God to stand in that lot.

Immediately preceding the establishment of gospel truth by the Son of God, we are informed that John came preaching in the wilderness, warning the people to repent; for the kingdom of heaven was at handand that all Judea, and the region round about Jerusalem, went out, and were baptized of John, in the river Jordan, confessing their sins. This was about the close of the law dispensation, and consequently, the confession was made in conformity to the practice of that day. In short, they confessed their sins to John. The Saviour passed a eulogium on John, more honorable from the consideration of a source from whence it come. He pronounced him the greatest of all the prophets; but still, John considered himself but merely the harbinger of One, to whom he viewed himself as unworthy to perform the meanest offices. An honest confession of sin, and a uniform course of obedience became indispensable as an induction into the kingdom of Christ. The Saviour declared positively, that he had power on earth to forgive sin; but confession invariably precedes forgiveness. He communicated the same power and authority to his apostles, that he himself possessed. He called them the "light of the world." "Ye are the salt of the earth." "He that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me." "Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven. Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained." Again he says, "As my Father hath sent ine into the world, even so send I you." As God is omnipresent, nothing can be covered from him or uncovered before him. In Acts xix. 18. And many that believed came and confessed, and showed their deeds. They confessed and showed their deeds to the apostles, who were the light of the world. To this light they confessed their sins. This was the order of God established in that day; and no candid person will deny but what the whole circumstance was inconsistent with the idea entertained by many that a confession in the desert or in secret, is all that was then required.

An oral confession of sin appears to be dictated by the spirit of truth in its operations on the human mind. It is very common for criminals condemned to execution to confess their crimes to some confidential friend, and not unfrequently before the immense assemblage whom curiosity leads to witness the tragical scene. In short, it is generally believed that there are few so hardened in iniquity, and insensible of their condition as to resist the impulse to the last. The few exceptions that have occurred afford sufficient evidence to many minds that such are innocent.

B. This is a consideration that never occurred to my mind; and I must confess that it is a very strong evidence in favor of your views. M. The protestant clergy are very violent in their prejudices against this doctrine; but still their own conduct is inconsistent with their profession. Contrary to what they avow as their real sentiments, they have established, unwittingly, oral confession in their own churches. Whenever a member of their communion is detected in an immoral action, (and such occurrences happen very often) the person criminated is required to. make a confession before the whole church. In which case, on promise of amendment, he or she is received into the communion of the body as usual. But this occurs only where the persons are exposed to the scorn

of the public. All hidden iniquity can be covered over and confessed to God or not, just as the person chooses!

There is no authority either in the old Testament or New for such a mode of confession. But in this they have accidentally come into the neighborhood of truth. As they are a body without a head, there can be no centre of union nor harmony of movement. I have known repeated instances of individuals, under the operation of conviction, expressing a desire to open their minds to some one, but were derided for their supposed folly by those who professed to be teachers! There is no necessity, said they, of your confessing your sins to any individual. To confess them to God in secret, is all that is required. I have, said the convicted person, and found no relief. I am weighed down by my sins, and can find no deliverance in the way you prescribe. The truth is, the preachers themselves have not come in at the door. They are ignorant of the way themselves; how then can they teach it to others? The blind are leaders of the blind, and both are immersed in the ditch of error. They have what they term order; but it is not the order of Christ. They are often successful in alarming the conscience, but fail in pointing the soul to that door that opens to heavenly rest. The gloomy presages, caused by these gloomy preachers, often produce delirium; and I seriously question the good they pretend to be the result of their labors.

They never confessed their sins in the established order of God, nor even do they pretend to be saved from sin. They profess to believe they shall be saved hereafter, and even have the arrogance to claim eternal salvation as a reward of this faith and hope! I repeat it, how can such apostles point out a way in which they never travailed themselves? And what must be the moral state of those who look to them for religious instruction? How often have I heard confessions like these,-" When I look into my own heart, I discover nothing but a sink of pollution; a cage of unclean birds. I am a slave to the indulgence of every passion, inclined to every evil, and averse to every thing that is good." "Well,brother, well sister, (replies the minister,) this is an evidence of your good estate. 'T is light that discovers darkness." "T is the candle of the Lord that leads us to this discovery. Some hold that we can live without sin; poor, deluded souls, I pity them. Brothers and sisters, we must look to Christ, and have faith in his righteousness. This precious garment will cover all our pollution. Your experience (says the preacher) and mine, exactly harmonize. We are all by nature, in the same quagmire. Tell about crucifying the old man with his deeds; 't is all arrant nonsense. We live by faith. Christ has done all this for us." This is about the substance of what they know. This confession may be sincere; but in most cases, it is hypocritical, and should they be represented by others in the same light in which they represent themselves, ten to one they would prosecute for defamation.

B. There surely is satisfactory evidence that there is something radically erroneous, in the theory and practice of the denominations with which I am acquainted; and I am rather inclined to the opinion, that they cannot be patched up; but it will be difficult to make them believe that they must come to your order, before they can obtain salvation. M. They can be saved only in the order of God. To his order, they must come; and to it they will come sooner or later. Naaman, the Syrian, was required by the Prophet to wash in the river Jordan, in order to be cured of his leprosy. Why not wash in the rivers of his own

country? The river Jordan was the boundary between the land of Canaan and the wilderness. The Israelites, necessarily, had to descend and pass this river before they could possess the promised land. This is an appropriate figure. Before we can enter into the enjoyment of heavenly rest, we must confess our sins in the order of God's appointment. We must wash in the river of judgment, to be cleansed of spiritural leprosy.

We have the testimony of all who have honestly confessed their sins, and entered into the door of the sheep-fold, that it is the path of salvation. I do not call upon you, or any other individual, to walk in a path that is not safe; or one, in which I do not walk myself. Many fondly anticipate salvation, whilst they are willing slaves to their passions, and please themselves with the assurance, that the righteousness and obedience of Christ, will be imputed to them, though they indulge themselves in the "lust of the flesh, the lust of the eye, and the pride of life." May you be led to the consideration of the importance of the subject of our present conversation; and may we both resolve to follow the dictates of truth, however cutting it may be to our carnal inclinations.

DIALOGUE VI.

B. There can be no doubt of the correctness of your views, as to the proper manner of confessing sin; but I perceive, by several hints you have given in the course of your observations, that there is more implied by the "cross of Christ," than I ever imagined.

M. The cross of Christ is, indisputably, of broad signification. It has been modified by a corrupt priesthood, of a corrupt age, in such a manner, as to retain but little of its original force and meaning. Its practical influence became proportionably less. In natural things, it is evident that the sacrifices we are obliged to make, are invariably proportionate to the magnitude of the object we have in view. It requires a great expence, to fit out a ship for an India voyage; nevertheless, the immense profits which accrue, are a sufficient inducement to the undertaking. Mankind are universally engaged in the pursuit of happiness; and the generality think to attain to the object, by arriving at the summit of riches, honor, or sensual pleasure. For these, they are willing to sacrifice their ease, and to expose their lives to the most imminent danger. To obtain riches, they are willing, for months, to remain immured in a fragile bark, exposed to the dangers of the tempestuous ocean, and to visit distant and unhealthy climates, far from friends and home. For the sake of honor, how many fearlessly face the cannon's mouth, and eagerly press their way to fame, amidst the clangor of arms, and through fields of blood! O, vain, and inconstant man! Bubble of every delusive shadow; vainly pursuing the fleeting joys of this inconstant world! Sensual pleasure is the last, though not the least, of the darling objects of which the giddy and thoughtless multitude, are in eager pursuit. In short, every other object is subservient to this. Even the most

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successful, come far short of obtaining the prize. They are led along by an Ignis Fatuus, till they become satisfied that they are in pursuit of a shadow, that continually eludes their grasp. Where is Crasus, with all his immense riches? Where is Julius Cesar, and where is the great Pompey, who contended for the Empire of the world, on the field of Pharsalia? They are all gone.

The cross of Christ requires a full surrender of all these darling objects. But such as conform to it, are the only ones that receive durable riches and righteousness. The laurels of an Alexander, or Buonaparte, are but weeds, in comparison to the laurels obtained by those who govern their passions, by a strict conformity to the Cross of Christ. This is an honor that comes from God only. The contrast, between the one who subdues his carnal inclinations, by taking up the cross of Christ, and the one who subdues Kingdoms and Empires, is immense. The one, like a sluggish snail, is confined to earth; whilst the other, like the towering eagle, soars among the clouds, and dwells among the sunbeams.

I have known many, who firmly believed that they had taken up the cross, by merely carrying a gold, silver, or brass cross, suspended to their necks! Some consider it almost exclusively, as consisting in speaking, in a public assembly! There is no question but what many have experienced a blessing, for a season, in unburthening their minds, in this manner. Such triumphs are of short duration. There is an inward monitor that, continually reminds them of passions unsubdued, and of the necessity of more circumspection, both in words and actions. In short, the grossest ignorance prevails in the churches of anti-christ, in relation to this, most weighty of all subjects. And why is it so? They have the New Testament; and the ministers profess to be the public expounders of its doctrines. There is no subject exhibited, with equal clearness, by Christ, or his apostles; and yet, there is so little said about it by public teachers of religion, that there appears to be almost a total ignorance in relation to the import of it.

Jesus Christ considered the cross of the utmost importance. He held a conformity to it an absolute condition of discipleship. This subject is presented to us with the greatest clearness, by the Saviour. It is comprehended in a few words, and the smallest capacity may understand it,-"If any man will come after me, let him deny himself, and take up his cross and follow me." "For whosoever will save his life, shall lose it; and whosoever will lose his life for my sake, shall find it." This short sentence comprehends the whole. A person, of ordinary intellect, may understand the requirement in its fullest extent. 1st. We are required to deny self. 2d. To take up the cross that Christ took up. 3d. To follow Christ, by walking in his footsteps. Is this unreasonable, or impracticable? This was the order which Christ established, and on this foundation, the primitive church was built. To deny self, is to deny all selfish gratifications,-"The lust of the flesh, the lust of the eye, and the pride of life." The cross of Christ which we are commanded to take up, comprehends all this; and without it, we have no authority to claim the name of Christians.

B. Do you mean to imply that all sexual intercourse is forbidden? M. Without doubt, this is positively forbidden as inconsistent with the purity of the Saviour's life. I would not, however, insinuate, that there was any express command, to this effect. But still, to follow