REMARKS ON THE PHRASE MR. EDITOR. SIR,-One or more of your correspondents, some time ago, gave us some animadversions on the phrase "You know," and condemned its use altogether. I have heard that persons may go into extremes, and not only the ignorant but the wise; and I know by observations, that some things which are good in themselves, have been consigned to oblivion because they fell into unskilful hands, and were improperly managed: I may venture to hint that something of this kind has happened with the phrase above; and your correspondents, or those in general that have written against it, have argued from the abuse of it rather than the use. Now, I can shew, or at least I fancy so, to the satisfaction of all, that the words may be used with propriety. And they may be so useful, as to fill up a point in conversation, which nothing else could supply. Being useful, of course, speaking after the method of perfect ratiocination, they cannot be useless. And what is not useless, may be with usefulness examined, and with advantage reinstated in its former honour, if perchance it have suffered through the imprudence of its managers. I will not contend for an unlimited sphere, in which the words "you know" may be bandied about, and glitter like so many stars in the firmament of composition, though this language is certainly too high for the nature of the subject; however, I mean to intimate, that I will not give them a very extensive range, even though they may possess the brilliant quality that I have just alluded to. But in such cases as the following, the phrase may be used with propriety. "You know," will do very well, when we speak to a person who is acquainted with the propriety of an action, but will not perform it. The same phrase will do for a person who has known a circumstance, but just at that moment seems unconscious of it. "You know," is very applicable when we perceive, by the countenance of a person, that the justness of our remarks is acknowledged. And in this latter case I might use it perhaps with my readers, though I cannot see the peculiar form of their faces. But some fastidious critic may inquire, How can a man know a circumstance when he is unconscious of it? Truly this would be a difficult question to answer, except in the negative; and I perceive that I have given grounds for such an inquiry. However, it may be observed, that a man might have been acquainted with some given thing, but, owing to the absence of a certain train of impressions, he may now be nearly ignorant of it. But the term "you know" acts in this case like a magical wand, which carries him back to all he had forgotten. Nothing brings a man to a recollection of a nearly forgotten fact, sooner than plainly telling him that he knows it; for suddenly the mist of oblivion breaks up, and, by an almost involuntary act, the memory exhibits the whole. This phrase may be used also as an interrogative, Don't "you know?" or, "You know," don't you? But this does not so much belong to the subject, for here we have a compounded sentence; and what I chiefly attend to, is, the simple phrase. I have observed, that I do not wish to continue an improper use of these words. Therefore, I would not advise any one to say you know," before he has told the person listening, the things which he waits to know. 66 The simple rule is this:-It is proper to say you know," when we can apply it with truth; and it is improper to say "you know," when the person is ignorant. DION. REMARKS ON THE STATE OF THE MR. EDITOR. SIR,-The present is an age of unprecedented exertion, in behalf of those depraved and wretched beings who occupy the dark places of our globe: the bible is circulated among them; missionaries are sent to instruct them in the doctrines of Christianity; their miseries are frequently depicted in doleful and heart-rending eloquence; the sympathies of the public are excited in their behalf, and large subscriptions and donations are annually procured for the purposes of sending and supporting the gospel among them. There are some, however, who object to all this stir, and feeling, and exertion; they think that our energies are misapplied, and that our efforts will be productive of no beneficial result, and they would advise us to allow the heathen to remain in the quiet and undisturbed possession of their native rights and prejudices. To objectors of this class we need be in no haste to reply; such objections, sir, are only the effects of a pernicious and demoralizing system: they are the objections of infidels, who would spurn morality and good order out of the world, and substitute in their stead, vice, anarchy, and confusion. Such persons, sir, must first renounce their ungodly and diabolical system, before they can smother their objections to missionary exertions. But without yielding in any one point to the enemies of our religion; and without fearing the censure of those who, although correct in their faith and honest in their intentions, are, nevertheless, carried away with the novelty or popularity of a subject, without carefully examining its different features, and fully satisfying themselves that the cause in which they are engaged is a good one; may we not venture to ask, have Christians in general proper and justifiable views of the state of the heathen? Do they properly appreciate the boon which they bestow upon them by supplying them with the gospel? I must, sir, for one, say, I fear not; I have my doubts whether the half of those who attend our missionary meetings, and contribute to the support of our missionaries, are properly instructed on those subjects. The views of many, in regard to the heathen, border on the doctrine of reprobation; or, at least, their salvation is made to depend on the pounds, shillings, and pence of the public: for, in their opinion, the heathen cannot possibly be saved without the gospel, and the gospel cannot be sent among them without pecuniary resources. I would not be thought, sir, to express myself lightly or inconsiderately on this subject; I am a decided friend to missionary exertions; the matter has seriously, and for several years, occupied my attention. But I must say, I have frequently been grievously pained by the bold, and unguarded, and unsupported assertions, which I have heard made by some in reference to the heathen; assertions which, in my judgment, reflect the greatest dishonour and injustice on the divine character. The missionary cause is becoming more and more popular, and I pray that its popularity may daily increase; but at the same time we ought not willingly to indulge in any error, but on this, as well as on every other subject, we should endeavour to know the truth, that our zeal may be the result of sound and well-established principles. With a view to this, sir, I purpose,— 1st. To notice the present state of the heathen, as it respects their criminality in the sight of God, and how far it may be proper to consider their salvation as possible, independently of the gospel. 2d. I shall shew, that, by introducing the gospel among them, we change their dispensation, and render their salvation more probable; but, at the same time, we increase their responsibility, and augment their guilt and condemnation in case of disobedience. 3d. I shall shew, that, notwithstanding this, it is our duty to supply them with the ordinary means of salvation, that we may free ourselves from all culpability on their account; and that they may be left entirely without excuse before God. First, then, I am to notice the present state of the heathen, as it respects their criminality in the sight of God; and how far it may be proper to consider their salvation as possible, independently of the gospel. The crimes to which the heathen are addicted, when viewed abstractedly, are certainly of the most atrocious nature; but the guilt incurred by the persons who commit them must be determined by the circumstances in which those persons are placed. The manner of deciding in such a case is frequently very unfair and fallacious; it is unfair and even cruel with regard to the heathen, and it indirectly charges God with injustice, by representing him as condemning them for a breach of that law of which they never had any knowledge, and therefore could be under no obligation to keep. The method of reasoning to which I allude, and which I cannot but censure, is the following: The scriptures condemn idolatry; the heathen are guilty of idolatry; therefore the heathen are culpable in the sight of God. The scriptures | salvation as possible, independently of condemn uncleanness; the heathen the gospel. This, sir, is a question are guilty of uncleanness; therefore of importance, especially as some the heathen are culpable in the sight have taken upon them to decide in of God:" and so with regard to every the negative. other sin. But, sir, is this just reasoning? Shall we make these rules of scripture, by which Christians will be judged, the standard of deciding the character and fate of millions of our fellow-creatures, who have no knowledge of the scriptures? I think not; and therefore, although the heathen are guilty of idolatry, and uncleanness, and a variety of other atrocities, yet they cannot be so culpable in the sight of God as those are who commit those or similar sins in a Christian country. I do not say that the heathen are blameless before God; on the contrary, I believe them to be guilty; but their guilt must arise from some other circumstance, than their doing those things which the scriptures condemn. The apostle tells us (Rom. ii. 14, 15,) that “those who have not the law, are a law unto themselves; which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing, or else excusing, one another." That the heathen cannot be saved exactly in the same way in which those may be saved who are in the possession of the gospel, namely, through faith in Christ, is readily granted; for how can they believe in him of whom they have not heard? But, that it is possible for them to be saved through the merit of Christ, in some way unknown to us, may be safely admitted; for, to suppose that a person cannot be saved through the atonement of the Redeemer, without some knowledge of him, and some faith in him, would be to exclude all infants from the possibility of salvation, and to people the regions of the damned with children of a span long. Let it be remembered, sir, that if the heathen do not, because they cannot, believe in Christ, on the other hand, they do not, because they cannot, reject him, until he has been preached among them. But there is another question, sir, connected with this part of my subject. Is their present state of darkness and ignorance to be attributed Now it appears to me, sir, that the to them as a crime? To this it may guilt of the heathen arises from their be answered, that, as it respects the acting in opposition to the dictates of first race of heathens, they were their consciences; which, according doubtless left in a state of darkness to the sense of the apostle, will (karn- and unbelief as a punishment for Yoрovvтwv) accuse, or speak against their inveterate disobedience to God. them, when they do wrong; and from This, I think, is distinctly stated by this inward accusation they must the apostle, in the following words :know when they do wrong, and (ano-"Because that when they knew God, Moyovμεvwv) apologize for, or defend them when they do right, and from this pleasing testimony they must know when they do right. Hence we may conclude, that the heathen are capable of distinguishing between good and evil; although, at the same time, their evidence cannot be so direct and explicit as it would have been, had they been furnished with a written law; and this circumstance, as it lessens their obligation, so it diminishes their guilt. I admit, then, that the heathen are guilty, so far as they act in opposition to those means which they possess, for enabling them to perform those duties which God may require at their hands. I shall now inquire how far it is proper to consider their they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened: professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things; wherefore God also gave them up to uncleanness," &c. From the above statement it is pretty evident that, in the first instance, they involved themselves in darkness and misery. But this is not the case with the present race of heathens; they are involuntarily placed in their present circumstances, and to suppose their condition to be such, as to render their salvation impossible, would be to bring the doctrine of reprobation upon us with a vengeance; for it would be no more just in God to damn the heathen for the sins of their forefathers, than to damn numIbers of the human race for the sin of our first parents. But while I contend for the possibility of the salvation of the heathen independently of the gospel, at the same time I admit that it is doubtful; and, allowing that some of them will be ultimately saved, yet their happiness in a future state cannot be ex pected to be so great as it would have been, had they been saved according to the plan of the gospel. All, however, that I contend for, is, that God can never place multitudes of his creatures in circumstances which render the performance of certain duties absolutely impracticable, and then exclude them from his presence, and punish them eternally, for not doing what he knew before they were born they could not do; and I can no more consistently with my creed doom the heathen to inevitable destruction, than I can consign little children and idiots to the flames of an unquenchable fire. But at the same time, sir, I do not wish to be understood, as believing that all the heathen must necessarily be saved; my belief is, that the heathen may be saved on certain conditions, differing from those required of such as are in possession of the gospel, and accommodated to the capacities and circumstances of the persons to whom they are proposed. (To be continued.) POETRY. TO TIME, ON THE DEPARTURE OF THE YEAR 1824. The frequent vicissitudes earth undergoes One thousand eight hundred and twenty and Thy mandates imperious admit no delays; The country's laid waste, or the temple, or tow'r : In contact with thee, see! all nature decays; Ah, where's eighteen hundred and twenty and four? Thy power's, so extensive, exempt not is man; By thee he's brought forth-through thee he's no more; Thy touch is so fatal, his life's but a span : How like eighteen hundred and twenty and four! The seasons, thro' thee, uniformly move on ; Thou countest the year, and the day, and the bour: Thou drovest the earth, thro' the signs, round the sun, As pass'd eighteen hundred and twenty and four. Say, does thy dominion extend over all? Ah, no! there is ONE over thee who has pow'r : Thou'rt only a vassal; thou surely shalt fall, Like lost eighteen hundred and twenty and four. Eternity's God is thy Maker and King, Which thee He will finally cause to devour; Then, all things terrestr'al t' an end He will bring, As fell eighteen hundred and twenty and four. But man has a soul that can se'er cease to think; In happiness rise, or in misery sink : Eternity's depths it must live to explore; Unlike eighteen hundred and twenty and four. Dartmouth. J. B. STONFLAKE. ON THE APPROACH OF WINTER. WINTER now, with threatening aspect, Comes with whirlwinds in his train; Marring ev'ry beauteous prospect, Desolating hill and plain. (Suggested on reading No. XIII. of the Camera Dead are all the painted flowers, Obscura.) O TIME! who commandest the rain to descend, Who causest the sea and the wind loud to roar; Or bringest a calm :-thou hast brought to an end One thousand eight hundred and twenty and four. The various phenomena seen in the air, The lightnings that flash, and the meteors that soar, Their strength to exhaust, at thy word, they prepare; So did eighteen hundred and twenty and four. Which so late bedeck'd the ground; 'Mid the groves and shady bowers, Mute is ev'ry soothing sound. See the ling'ring, drowsy morning, With a sorrowing look appears; Sable clouds her brows adorning, And her eyes suffus'd with tears. As the joyless day advances, Sicken'd with the mournful scene; Lo! the sun, with sidelong glances, Scarcely darts a ray between. Smiles forsake the dimpled feature, While the day is spent in sadness, Seasons thus in course returning, When the storms of time shall cease, To enjoy a new creation, In a world of rest and peace! Near Kingsbridge, Dec. 1824. T. JARVIS. THE MARINER'S GRAVE. (Founded on a recent occurrence.) THE night had been stormy, the morning had brought A loud roaring and boisterous wave; A vessel in imminent danger was there, More fierce were the breakers, more heavy the surge, Death appear'd in the foam-brighten'd wave; Aloud in the rigging the funeral dirge Was yell'd o'er the mariner's grave. Yet a glad ray of light at that moment begun It seem'd for a season our wishes to crown,- That in the fair sunshine th' Eternal look'd down, That he smil'd on the mariner's grave. But ah, soon we saw all those fond hopes were past, For beneath the encircling wave The hall quickly sunk-then the yards, and each mast They were bid in the mariner's grave. Our boatmen no sooner the shipwreck espied, Than they hasten'd the dying to save; And voices on shore, to encourage them, cried, "Go, and fear not the mariner's grave." "Go, husbands, and fathers, and brethren, go, Go, and give the assistance they crave; For many a blessing shall wait here for you, Who ne'er dreaded the mariner's grave.", The Goodwin-sands. Yet these are trivial, nay, contemptible, Of ages indeterminate; of empires And from Thyself, prolific could'st create Fresh systems and fresh suns; new men, new angels; Thy hand omnipotent, artist divine! Not circumscrib'd. Thou, only Thou art |