which all existence has been derived. The continuance of the Supreme Existence can be demonstrated only by deeper study of its works, and of its chief work especially, the human mind. The first part of the answer to the question, The very light of nature in man, and the works of God, declare plainly that there is a God, admits that the study of nature's light in man, his mental constitution, and of his other works, is preliminary to the fitness of putting such a question. There are millions of professing Christians, who have been made to repeat this answer, and have grown up to maturity, and who are freely permitted to share in church ordinances, who, were they asked, What is the light of nature in man? How do the works of God declare his existence? could make no answer. Surely, then, it is the duty of all teachers of religion, to show to their flocks the Light and the Works of which, in their Catechisms, they speak so freely. If there be one man, in one hundred of the religious teachers of the present day, capable of properly expounding the Light of nature that they say is in man, so as to prove from it that God exists-or the works of God for the same end, it is a larger proportion than would be looked for by him that asks, What am I to believe? It forms no part of the education of a clergyman, to direct him to such researches as are necessary to demonstrate the being of God; and consequently none of them deem it incumbent on them to draw the attention of their flocks, when they come to be set over them, to that on which rests the foundation of true religion, and without a knowledge of which no real profound conviction of truth can be felt. Were preachers to begin at the beginning, their usefulness would be incalculable. But they find dulness of comprehension, ignorance and blindness, more easy to be fostered than dispersed; and thus their duty is supposed to be well performed, if they read what is set down for them; and denounce disobedience, instead of inculcating motives for submission. The Church has herself to blame for disunion, and for the great tendency now manifested by ignorance and superstition flying to their head quarters at Rome. Truth is not to be found in Greek nor in Latin, nor in any language but that in which God has written -that which His works speak. The whole of what Christ taught is conformable to that language; and the never-ending disputes about that which ought to admit of no dispute, arise solely from neglect to study the nature of man, so as to perceive the adaptation of the divine will, as taught by Jesus, to that nature. He said he had many things to say to his disciples, but that they could not bear them—that is, comprehend them. Christians are still in the same state, and the cause of their having VOL. IV. No. 16.-New Series.

made no progress, is to be found in the modus operandi of what are called churches. If, as the answer to the question under consideration informs us, the light of nature in man, and the works of God, declare Him plainly, let divines show to their flocks how they so declare Him. But, continues the answer, His word and spirit only do sufficiently and effectually reveal him unto men, for their salvation.

If a thing be plainly declared, it does not appear capable of being rendered more clear by any other affirmation. To answer a question by begging the question, is the common resort of men who either feel themselves incapable of answering it in any other way, or are deterred by the certainty of losing caste and emolument, if they dare to employ any other means to satisfy doubts expressed. Yet there is an appearance of fairness in passing on to inquire whether the subject under examination knows what is meant by the expression, the Word of God.Still, however, begging the question pervades the whole.

3. What is the Word of God, is followed by the dogmatic answer, The Holy Scriptures of the Old and New Testament are the Word of God; the only rule of faith and obedience. It is a very natural and allowable question to ask, How do you know what you wish me to believe in the answer you have set down, that these testaments, as you call them, were derived from God? Still an apparent fairness is kept up, for the next question is,

4. How doth it appear that the Scriptures are the Word of God? This is an honest question, and worthy of an honest answer. The honesty of the answer given, need not be questioned. Its sufficiency is what we have to do with. And it may here be remarked, that the proof of the thing to be proved is sought for out of the thing itself. Not that internal evidence is to be refused when clearly brought out; but surely it is not legitimate to involve doctrine derived from that which is to be proved as evidence of an affirmation of its truth. This is the answer: "The scriptures manifest themselves to be the word of God by their majesty, and purity, by the consent of all their parts, and the scope of the whole, which is to give glory to God; by their light and power to convert and convince sinners, to comfort and build up Believers unto Salvation: but the spirit of God bearing witness by and with the Scriptures in the heart of man, is alone able fully to persuade it that they are the very word of God."

The first branch of this answer is anything but sufficient, because all its conditions might be found in a human production. And with respect to the second branch, it leads us to believe that it is not possible for human reason to be satisfied that the

Scripture is the word of God, and that unless human reason be miraculously illuminated, it must consider the Scriptures as of human origin. Now, this is utterly inconsistent with the attributes of God, and with the idea of a revelation. How can it be conceived, or imagined, that a Just and Merciful God could issue to his creatures, writings about the origin of which they could doubt? How could such a Being first create doubt, and then punish it? How could he leave His work unfinished; and how could he be Just to some, by sending his spirit to enlighten them, and Unjust to others by withholding it? All this is involved in the answer, which is totally unfit for young minds, and rather weak for such as are mature and sound.-Dogmatism is the essence of Popery, Fanaticism and Bigotry, three sisters whose affection for each other seems to be now reviving, and disposing them to unite in establishing a Spiritual tyranny; but the yoke of which will be burst asunder by pure and rational Christianity. The fifth question is, "What do the Scriptures principally teach ?" The answer is, "The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man."

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It may be fairly supposed from the use of the word principally, that the Scriptures teach something else. We conceive that, in a religious view, man requires no other instruction than what may give him just notions of the Creator, and such notions are easily acquired, and perhaps more impressively, from the study of God's works; and, morally speaking, any just man, who takes the trouble to appeal to his own moral feelings, will perceive that their dictates are perfectly consistent with the morality taught by Jesus.

We now come to the exhibition, by the Divines, of what they affirmed Man ought to believe concerning God.

"What do the Scriptures make known of God? The persons in the Godhead, His decrees, and the execution of His decrees." "What is God? God is a Spirit, in and of Himself, infinite in Being, Glory, Blessedness and Perfection, all-sufficient, eternal, unchangeable, incomprehensible, every where present, almighty, knowing all things, most wise, most holy, most just, most merciful and gracious, long-suffering, and abundant in goodness and truth."

"Are there more Gods than One? There is but one only, the living and true God." Here it would have been good to have stopped, but the love of mystery, and of power over the consciences of men, prevail, and into the doctrine of the Trinity we are dragged. Well may it be said that God is incomprehensible when He is divided into three, and said to be one. It is a most

extraordinary fact, that the Romanists, and the Episcopalian Churches of England and Scotland, both choose the middle Person of their Trinity as the greatest, and do him most honour in their forms of worship, though Jesus declared that his Father was greater than himself. There is much Popery in bowing at the name of Jesus, and standing stock still at the name of his Father. Nay, it is becoming the fashion of the Episcopalian Clergy, when reading the creeds, to turn towards the altar, and to bow as if Jesus were present there. The Scotch Episcopalian Bishops have recently styled themselves the Reformed Catholic Church. Their Clergy, though some have protested against this name, seem slyly to be combining Popery and Calvinism, the two worst forms of religion ever thought of. The character given of God ought to have prevented the Divines from supposing that He could leave any thing in a state to be doubted by rational beings whom He created. Priests know very well, that were men to be fully and freely educated, there would be no use for their help to believe in God and in the Mission of Jesus. We want Educators, who know the nature of man and his wants; and Preachers to conduct worship, who can speak what is true, without help from doctrine.

We now come to questions respecting God's Eternal Decree, as it is called, of which enough has been said in No. 1. The Doctrine of Original Sin may, by some, be considered in a degree independent of the question respecting the doctrine of human corruption. We shall examine what is said in the Catechism of man's estate when created, the Fall, and its consequences, in a future Number.

SPIRITUAL INFLUENCE.

How happy they, gifted with power to raise
From Earth's enthralling cares, the aspiring soul-
To free the spirit from the base control

Of meaner passions-in the flowery ways
Of innocence to lead-through error's maze
To guide unharmed, teaching the soul to move,
Unsullied by the breath of scorn or praise-
Along the sunlit paths of peace and love!
Their work shall live-the mighty warrior's fame,
The poet's laurel and the sage's lore
Shall cease to be-but Virtue's sacred flame
Shall brighter burn, when suns shall be no more.
Oh! blest is He to whom the power is given,
O'er but one soul, to pour the light of Heaven!

S.

ART. V.-ON THE ORIGIN OF THE NEW SECT IN THIS COUNTRY, CALLED "CHRISTIANS."

THAT the best man is the best prophet, has now almost grown into an axiom, confirmed as the truth of the sentiment has become by an almost daily experience; for by the increased facilities for the exercise of individual influence there are many noble-minded men, who live to see the visions of youth transformed into the realities of age.

This animating doctrine is, however, equally true, if we grasp at a reformation which demands more time than the Life of the Prophet for its realization, and it is particularly interesting to look back and see how far our present state realizes the hopes that have been entertained respecting it. We were lately particularly struck in reading Priestley's "Reflections on the Present State of Free Inquiry in this Country," November 5, 1785, with the concluding observations :—

"The great articles which are now in a course of discussion, will not be determined in our time. But if we exert ourselves, this work may be accomplished in the time of our children or grandchildren; and surely if we have any elevation or comprehension of mind, we may look forward to, and actually enjoy the happiness we procure for them. We scruple not to plant trees for the benefit of posterity. Let us likewise sow the seeds of truth for them, and anticipate the acknowledgments they will make us on that account.

"I do not write this from a persuasion that everything that I have myself contended for is indisputably true. On the contrary I have for the sake of discussion hazarded many things, and shall probably hazard many more; and I have actually changed many opinions, theological as well as philosophical, which I have advanced since I was a writer. But if men make use of their faculties at all, especially in that period which is most favourable to enquiry (which is about the middle time of life), they may arrive at so much certainty as will justify them in expressing a considerable degree of confidence, at least with respect to those subjects to which they have given the closest attention.

"I do profess to have this confidence in my opinion concerning the doctrine of the Trinity; I do not think the doctrine of Transubstantiation more manifestly absurd, and this is by much the less mischievous of the two. Not that I think there are no wise and good men who are advocates for the doctrine of the Trinity-I acknowledge there are. But there are likewise many persons, of whose ability and integrity also I think very highly, who are advocates for the doctrine of Transubstantiation and as there were learned Pagans five centuries after the promulgation of Christianity, there may be some respectable believers.