not wither and blast the soul of the criminal like that of actual transgression.

Again, the man who believes in a fatal natural incapacity to obey God, derived even from the first progenitor of men, must view it with the same tone of feeling as he views transferred guilt. He did not choose the condition in which to be born, and cannot feel himself in any way accountable for it. He may, indeed, consider it as a very bad condition, but then he had no hand in it, and can feel no blame for it, any more than a man can feel blameworthy because he was born in Europe and not in America. In a word, he views it in the same mysterious, the same technical, light he does the doctrine before mentioned; and whatever he may pretend, his own heart will secretly say to him, "What I cannot do, I cannot, and why should I give myself unavailing trouble concerning it ?"

Again, this christian believes that Christ died for him, on which account, he thinks he loves him very much. Well, and what certain evidence of goodness is there in all this? "Do not even sinners love those that love them?" Is it a high evidence of a man's piety, that he feels grateful to any one who has done him a great favour?-Surely not.-But to maintain their ground here, they are pushed forward to say that there is, in fact, no such thing as disinterested love. They even endeavour to throw ridicule upon the phrase, as without meaning-a phrase as old as our language, and conveying an idea as old as religion itself. But, for this they have a very obvious motive; because it presents a sword, if I may so say, to the very bosom and heart of their scheme. But there is another term which worries them still more than this, and that is selfishness,-they cannot bear it; they wince under it, and would fain endeavour to expunge that also from our language. To use a low comparison, it offends them as deeply as it did the tailor, in the old story, to hear the name of cracklouse. "So saying, thou reproachest us also." They seem to feel that their scheme is a selfish one. And if, in fact, to make our own interest and happiness the highest and ruling motive of our conduct, may be termed selfishness, their scheme of religion is purely selfish.

And while I cast no personal reflections, I do not hesitate to

say, that men ardently attached to these speculative notions, have never been found to be remarkably benevolent in their conduct. They are accused of sourness, bigotry, narrowness. I appeal to the eye of the public. Let every man judge for himself. There are certainly exceptions to this remark: but even numerous and splendid exceptions cannot impair a general rule.

Let the word selfishness be expunged from our language, because certain religious sectarians avow it to be right, yet do not relish the term on account of a popular odium attached to it :expunge also the word disinterested, partly because an uumeaning term, though Addison, Johnson, Watts, Tillotson, and Baxter, knew its meaning well, and thought it important and appropriate, when applied to certain actions; and partly because, if it mean any thing, its meaning is far too pure and lofty to be applied to fallen man:-expunge also the term virtue, because they say there is no such thing in either saints or sinners, and you will avoid much cause of offence to the advocates of these doctrines. But when you find a man avowedly selfish, never disinterested, and never virtuous, what sort of man will he be? I answer, in religion he will be an Essene,-full of contemplation-high frames-heated zeal-lofty conceits-great confidence-and much holier than others :-but he is as soon cold as hot. In the world, and in business, he is steady to his text ;-selfish-never disinterested—and not remarkably virtuous. Yes, he vibrates rapidly from the ardours of Vesuvius, to the chill of Greenlandburning or freezing whatever he touches, This is what I call an

Antinomian.

The question is, how a religion of this complexion will affect the character, morals, and future welfare of this great city. A question of moment;-a question in which religious teachers have some concern, since they are answerable for its effects. Foster has shown in his Essay, on that subject, why men of taste and learning are often found to despise religion. He says, it is because it is frequently obtruded upon their attention in a garb unsuitable to its character: and, I say, oftener because its lovely features are distorted,-its glorious doctrines perverted-though, oftener still, because they are unfriendly to the carnal mind. If the officers sent to apprehend our Savionr, when they heard him,

cried out, "Never man spake like this man!"-the man of taste and learning, who hears these doctrines, will cry out in a similar manner, but with a different import,

Alas! I foresee the effects of the scheme; and I remark, in the last place,

6. If its most pious and devout followers derive from it an aspect unlovely and repulsive ;-if it obscure the beauties of religion, it will surely present no barrier to vice;-if it deform the noblest system of truth ever presented to the human mind, it will no less facilitate the advancement of dangerous errors, with progressive influence, and with the power of an extended lever. When Paul reasoned of righteousness, temperance, and judg ment, Felix trembled. There is a power in gospel truth to carry conviction to the heart, which shall influence men's conductwhich shall impose at least a partial restraint, though the work be not profound, and the reformation total and lasting. But it is the singular infelicity of these doctrines, not to impose, but to remove restraint; to promote pride, and not humility:-it is not the trumpet of alarm, but the deadly soporific potion, that lulls to security, inaction, and repose. Nothing but a consciousness of wilful neglect can awaken the mind to a sense of guilt:nothing but transgression, far nearer home than Adam, points the soul to the dark avenue of perdition.

The extent and prevalence of the influence of these doctrines, in this city, is a proof that God intends to scourge it. They will pot produce reformation. They will not stimulate people to good works; and as they sweep off all pretensions to moral virtue at one blow-all due consciousness of guilt, at another-all efforts to obtain salvation, at a third-they shut the book of God, and substitute for its dictates the expositions of a set of men who unblushingly profess to be selfish and interested in all they do.

I have hitherto taken no notice of the ulterior consequences of these tenets, or the influence they will exert on the eternal interests of mankind. I have considered religious institutions as a civil or political good. In this light I am concerned to perceive this unwholesome strain of public instruction gradually undermining the main pillars of moral, consequently, of social, virtue. INVESTIGATOR.

No. V.

I said the catechumens, admirers, and special flock of these teachers, had not the means of becoming thoroughly indoctrinated in the various subjects of revelation. They seldom go out of the triangle, unless it is by some of those fortunate self contradictions, in which they unconsciously stumble into the field of truth, They then sometimes speak well for a few minutes,

"Purpureus pannus qui splendeat unus et alter."

but accidental lights which There is another privation The throngs of people who

But these scattered, splendid patches, are not shades which heighten the beauties of a picture, discover the terrors of a dungeon. far more to be lamented than this. statedly attend their instructions, are carefully prevented from imbibing any different system. Even in this land of liberty and free discussion, it is incredible with what success these practices are attempted. The people, for the most part, are persuaded, every man, to put on his own bandage about his eyes and ears. Those who would not readily do that, are effectually cut off from all access to light by other means. The bustle, business, and hurry of a great city, prevents thousands from taking time for much inquiry. As to books, they are good or bad, at once, according to the ipse dixit of Dr. Buckram, for who is so good a judge as he ?— As to preaching, every preacher is eventually excluded from their pulpits, unless he is known to be a faithful disciple of their scheme; i. e. triangular—and their people are most assiduously dissuaded from going to other churches, even occasionally. If any one, who has by chance ascended one of their desks, happens to strike on a string which does not vibrate in unison with theirs, they are offended-they clamour, censure, inveigh; he is accused of gross indelicacy, and high presumption. But, as for them, they never quit their triangle, preach where they will, or when they may; nor do they fail to call to their aid whatever they can command of argument, satire, or ridicule.

I hope I shall not be thought censorious, but, however that

may be, I shall not refrain from the truth, which is unchangeable and immortal. These gentlemen, in manœuvring, occasionally display two sets of colours. There needs no greater proof of this than the book before alluded to, on "general communion." Had the author's pen been plucked from the wings of the graces, and dipped in the colours of the rainbow:-had the leaves of his book been composed of the flowers, and perfumed with the dews of Paradise, it could not have been a more charitable, loving, bland production. But is the man always so? Was he so when he expelled Mr. D- from his seminary?

Who does he expect to allure to his arms by this gentle warbling on the soft tones of love and union? Surely, none of the mighty multitude of christians composing three fourths of that profession in the United States; for he has cut them all asunder by one expulsion. Had they but one neck, he would serve them as Nero wished to serve the Romans, i. e. in an ecclesiastical sense. He has put them all into the "snare of the Devil," and declared them not to be endured, NO, NOT FOR AN Hour. His book reminds me of the fabled songs of the Syrens-but I suspect few will approach the rocks, for many know the voice.

These gentlemen, at certain times, and when in certain companies, have been heard to say, that "These differences of opinion, about doctrines, are more in words than ideas-that they are of small moment,-ought not to interrupt the harmony of christians:-that, after all, we all think essentially alike," &c.But, at other times, they speak a far different language: they cry out, "delusion!-heresy !-blasphemy!"-And this is what I call two sets of colours, to be used as occasion may serve.

But their most terrible argument, and which they keep always at hand, ready to dispense to weak and credulous people, is worthy of particular attention. When any one attacks their scheme they immediately exclaim, "That man is not a Calvinist." As though Calvin and Christ stood on equal footing. This argument is intended to strike their adversaries dumb, and carry the world before it. The Mahometans seem to prefer Mahomet to Christ because he was nearer their own times: this may not be the case with those humble devotees to Calvin; but they regard