not have been imparted by itself, and its absolute independence precludes the possibility of its existence being derived, it must be in the possession of underived existence; and that existence which is underived, could never have known a commencement or beginning.

We have now arrived at a stage in this chain of argumentation, in which two points are clearly ascertained: namely, that something must have existed from all eternity; and that this something could not be the human race, whether we view them as individuals or generations, or embrace, in one comprehensive survey, the aggregation of the species. But in what manner this something exists, which we must allow to be eternal, must be the subject of our next enquiry.

There are but two primary modes of existence within the reach of possibility, and these are, necessary and contingent. That existence is said to be contingent, which might have had a commencement, and which, without involving any contradictory ideas, may have a termination. It follows, therefore, that every being and thing which is finite, can have nothing more than a contingent existence: On the contrary, that existence is said to be necessary, which is not derived from any source, which is not dependent on any cause, and which is placed beyond the influence of all foreign power. It appears from this definition of these modes of existence, that the primary cause of finite being, cannot be contingent; and, therefore, it must include necessary existence in the essence of its own nature.

It is not, however, to be imagined, that when the existence of any being is said to be necessary to the production of any given effect, that such a being has a necessary existence. In this respect it may be said, that the sun is necessary to give us light, and that its light is necessary to render things visible; but, in themselves, there is no absolute necessity that things should be rendered visible, that light should emanate from the sun, or that the sun itself should exist; since the total absence or non-existence of all these can casily be supposed, without involving any contradictory ideas.

But when we rise from these modes of existence, which are thus relatively necessary, though only contingent in themselves, to contemplate that Existence which we have already proved to be both independent and eternal, we behold an exalted mode of being, wholly distinct from every thing that is finite, including in its own nature the essence of independent and absolute existence.

Nor can it with any propriety be urged, that what is said to exist thus necessarily, is simply necessary to give being to that which is finite. Finite existence, it will readily be admitted, could not have been, if necessary existence had not preceded it. But whether any thing finite existed or not, this cannot alter the nature of that existence which is necessary in itself; otherwise it would cease to be independent. Necessary existence, therefore, must include in its own essence the reason of its being; nor can we suppose its non-existence, without including contradictory ideas in the supposition. As every thing cannot exist contingently, something must exist necessarily; but if that which exists necessarily, could cease to exist, it would include and not include necessary existence in its essence at the same time. And if we proceed from simple possibility to fact, and admit the actual non-existence of that being or thing which we grant to exist necessarily, we must then allow, that necessary existence is become non-existent; and, consequently, that the something to which it applies, exists necessarily, even while it is destitute of being. Nothing, therefore, can be said to exist necessarily, but that which cannot possibly cease to exist.

But, although necessary existence must be admitted, it is totally impossible for us to allow it in the mere abstract. Existence must necessarily be connected with some substance or essence, from which it is inseparable, unless it cease to be. Necessary existence, therefore, implies the actual existence of

some substance or essence; and, consequently, some necessarily existent substance or essence must actually be in existence. But as this something, to which necessary existence applies, must be allowed to have an actual being, it is totally impossible that it should be limited to any portion of duration; because eternity of existence is an undeniable consequence of necessary

existence.

Existence, which is absolutely necessary, is not confined either to time or place it is dependent on nothing, and knows no bounds. Universality of existence is, therefore, its necessary concomitant; and hence, that Being who exists necessarily, cannot but be omnipresent.

As all contingent existence must have been derived from that which is necessary, the being who includes necessary existence in his essence, must be the fountain of all power. No energy, therefore, of any description whatever, whether muscular, intellectual, or spiritual, can have any existence that was not primarily derived from this primitive source of all. This being must, therefore, possess all power; and wherever all power is concentrated, there we find Omnipotence. A power that is omnipotent must necessarily extend, not only to all realities that ever began to exist, but likewise to all possibilities. Nothing finite could have been what it is, had it not been the effect of power; and no power can possibly be conceived, but that which omnipotence has primarily supplied. To assert that any thing is possible that does not actually exist, is in effect to assert, that an adequate power must somewhere exist, capable of turning possibility into reality; and, consequently, every thing must be absolutely impossible, which a power that is infinite is unable to accomplish. Nothing, therefore, can bound the physical operation of omnipotence, but that which involves a palpable contradiction.

As this first cause of all finite being must exist universally, because it exists necessarily, it must uniformly have the power of knowing its own energies; for this power to know must be included in our idea of omnipotence. But a being that has power to know the extent of its own energies, must necessarily possess knowledge; and that which possesses knowledge must be intelligent in proportion to its knowledge. Now, if this intelligence be in proportion to its knowledge; and the knowledge of any being be commensurate to its power; and this power extend to all realities and all possibilities; it follows, that its intelligence, its knowledge, and its power, must be alike without limits; and, consequently, this being must possess power, knowledge, and intelligence, which are alike infinite. It is this glorious assemblage of necessary existence, of omnipresence, of omnipotence, and of infinite knowledge, from which we derive our idea of Gon.

As this glorious Being, whom we denominate God, must necessarily include in his essence those perfections, which we have seen combined in this assemblage, it is totally impossible that he should be material. It is evident, that matter does not include either intelligence or knowledge within its essence; for, if this were adınitted, it would follow, that intelligence and knowledge are essential to matter; and consequently, that every atom must possess these sublime perfections. But, as these perfections are not essential to matter, so neither .can any combination, which matter can assume, give being to a property, which is not possessed by any atom in the combination. If one atom be destitute of intelligence, another must be equally destitute for the same reason. Can then, two atoms, which are essentially unintelligent, give birth to intelligence by their being combined? If this were admitted, we must conclude, that these atoms had derived from their combination, a degree of perfection, which no one among them, and which not all, separately taken, could be said to possess. That which is true of two atoms, with regard to the production of intelligence, is equally true of three, of three hundred, of three thousand, or of three million; and of any assemblage that is placed within the reach of numbers. Matter, therefore, cannot be God; and, consequently, God is not a material being.

498

HINTS ON PREACHING.

[THE valuable remarks which follow, are extracted from Mr. Jay's sermon, preached on occasion of the Jubilee of Cheshunt College. They deserve extensive circulation.]

"I fear the preacher may seem to be taking freedoms, but he has now been many years in the ministry; and has been placed in a situation and circumstances favourable for comparison and remark. And, my brethren, he confesses while there are many things to please and encourage him, yet there are some with which he is by no means completely satisfied. What he deems wanting is a mode of preaching more remote from scholasticism; warm and experimental; not highly doctrinal, nor drily practical, but blending the doctrines and practice of Christianity strongly with the affections; abounding with point and interest; and which shall come home not only to every man's business, but to every man's bosom-which shall make the hearers weep rather than wonder, and talk more of the subject than the preacher. Whether he grows more fastidious as he grows older he knows not, but he seems to apprehend a considerable difference between many of our present young men and those of his earlier days. He refers now chiefly to the manner of some of our moderns. For instance they show no little self-confidence by choosing difficult topics, and expressing themselves with dogmatism where others feel difficulty. By their lengthiness, they take for granted their peculiar acceptance; and instead of bespeaking the candour of their audiences by, at least, apparent modesty and diffidence, they challenge their judgment and demand their approbation, by a fearless and daring kind of address. They sometimes show also, by a satisfied and careless demeanour, that they are above the usual auxiliaries needful to some of their brethren and fathers. He one day heard of a young minister of this calibre, (I know not that he is in this crowd, but if he be it will not much signify,) who being about to preach, was asked whether he did not wish to retire before he went into the pulpit ? No,' said he, I am charged and primed.' He was primed indeed, but not charged— when he went off it was only a flash in the pan.

"One thing more: true eloquence is not as some suppose, to be judged of by excitement, but rather by impression! The preacher is persuaded that no kind of eloquence will ever, much or long, tell in the pulpit, but that which arises from feeling; but feeling is always eloquent. Little is to be done by fine words, and made up gestures, and studied action, and start and stare theatric! What did affectation ever do? What made Whitfield? What made Spencer? Grace and nature; not grace without nature; nor nature without grace; but what can withstand the attraction of both ?"

T. P. R.

RELIGIOUS INTELLIGENCE.

MANCHESTER.
TONMAN STREET CIRCUIT.

On the 14th day of June last, the foundation stone of a new chapel was laid at Davyhulme, in this circuit, by John Hepworth, Esq. of Croft's Bank.

Suitable addresses were delivered, and devotional services conducted by our beloved minister, the Rev. Thomas Ellery, the Rev. Joseph Townend, Mr. John Owen, Circuit Steward, Mr. W. H. Whirledge, and Mr. Thomas Toplis, the Architect, to upwards of 500 persons. The Sunday scholars

were treated with buns. The day was remarkably fine, and the company were highly delighted with the ceremony, and pleased with the prospect of having a house wherein to worship the God of Israel. The preaching room had been found very inconvenient, it being only fifteen feet square, and low, with a bad entrance. A new chapel had been talked of for a long time, but obstacles were constantly presenting themselves, until our persevering and respected minister determined to make an effort to obtain a

OBITUARY.

POETRY.

THE NATIVITY.

The Lord, the Lord of all appears

A sojourner on earth;

Begone our endless doubts and fears,
For us the Stranger's birth.

A stranger? no, a brother, friend,
A Kinsman to redeem ;
Our God, a Joshua doth send,
Now born in Bethlehem.

In blood he tramples, oh! his own,
And all his raiment stains;
How mighty to appease, atone,
And cleanse from sin's remains.

O God! what grace, and love, and power,
Appear on this glad day;

Let angel minds amazed, adore

T. C. JOHNS, PRINTER, Red-lion-court, Flect-street.