But there is a species of improvement attainable at less expense than that of external magnificence, and which promises more solid and permanent glory. Athens, which of all cities, ancient or modern, presents us the fairest model, in her government, politics, and commercial character, acquired more fame and honour from her arts and sciences than from her splendid temples and monuments. Her lofty ruins, indeed, which, after the desolations of two thousand years, astonish the world, are but the remnants of her arts and public spirit. She was the instructress of Rome; and the revival of letters, after the night of Gothic darkness, was but the resurrection of her arts and sciences.

To raise higher the standard of knowledge in a city, or nation, is, in effect, to increase the sum of intellect, and the fault is not in knowledge, or its promoters, if it do not increase the sum of human happiness. But the accomplishment of this great work is seldom the task of few, much less can it be effected by one. Like the temple of Ephesus, its foundations are laid by one generation, its superstructure carried up by another, and its decorations finished by a third.

INVESTIGATOR.

NO. II.

KNOWLEDGE is, like the light of heaven, free, pure, pleasant, and exhaustless. It invites to possession, but admits of no preemption, no rights exclusive, no monopoly. It is not like wealth, of which one may deprive another-like honor, which the breath of envy may blast-like power, which superior power may overcome. The rational understanding being formed to acquire and treasure up knowledge, is thereby made capable of endless enlargement, and the objects of knowledge are extended through infinite space and eternal duration. The value of gold is but comparative; therefore, as its quantity increases its value diminishes; but knowledge has an absolute value;

wherefore, if all men had the knowledge of Newton, its value would not be lessened. If every rational creature were made equal in knowledge to the highest angel, by how much more just were his conceptions of God, his character, and perfections, by so much more would he be sensible of his own weakness and ignorance.

There seems to be but one trait in the human character more surprising, or a greater proof of depravity, than the indifference of most people relative to the acquisition of knowledge; especially, the knowledge of God. Where do they expect to go when they leave this world? Into whose hands will they fall? What do they expect or hope to be employed about, to all eternity? Who is to find them a place of residence, and supply their wants? Can it but occur to them, that their happiness must be inseparably connected with the friendship and approbation of their Creator and Preserver? Can they avoid believing that God approves of some characters, and disapproves of others?

But, however absurd their opinions, or groundless their expectations may be, and on whatever false security they may rest, why should they wish to deprive others of the light of truth? Why stop the progress of inquiry, and cut off the sources of information? Why seal up the eyes of thousands in darkness, and consign them to ignorance, till the light of the coming world shall break upon them with awful terror and utter disappointment?

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This has been the grand and favourite object of a very numerous class of men in every age and nation. And, as I said, is a more surprising trait of character, a proof of deeper depravity, than the indifference of men to truth, on their own account. I do not take up this subject merely as matter of philosophical speculation-I do it because the evil which it involves impends this city. Resistance to free inquiry, and the progress of that light and conviction which ever follows the knowledge of the truth, has long been maintained and carried on with incredible vigilance and perseverance: I wish I were not constrained to say, with success bordering on triumph.

There bas never been wanting to any nation, elevated in a

considerable degree above the savage state, in knowledge and refinement, a class of men whose grand aim has been to prevent the progress of truth, and obstruct all free inquiry. They seem to envy mankind the right and privilege of thinking for themselves. As they arrogate to themselves the dignity of being the sole arbiters of religious controversy, they resort to the most summary method, which is, to bind up people's eyes, and keep them in total ignorance; and in that way are guilty of the most cruel, destructive, and atrocious invasion of human rights and privileges which ever entered the conception of man. The tyrant who enslaves the body does nothing in comparison with this. He may clothe his captive in chains, and lay him low in a dungeon; but the soul, freer than air, more rapid than light, regards no chains, is limited to no dungeons.

"The thoughts, that wander thro' eternity,"

defy all bolts and bars; over its volitions monarchs have no power; its desires can wing their way to heaven, and its internal operations mock at all created force.

Such are the soul's inborn powers and native freedom-nay, more, it can soar above all outward forms of danger, can triumph over death and the grave, and looks forward upon eternity as its own.

Happy would it be for mankind did every soul know its power, and enjoy its freedom; feel its dignity, and appreciate its privilege! But who could imagine that one man could enslave the soul of another? There is a keener ambition than that which aims to control our external freedom; an ambition to enslave and bind fast in fetters the immortal intelligence within us; an ambition to direct our thoughts, opinions, volitions, and faith; an ambition to interfere between the soul of man and his God; to estrange the soul for ever from the foutnain of light and glory.

It is almost too painful and humiliating to be spoken-but, since it is a truth which the day of God will make manifest before all creatures, it cannot be concealed, that a set of men, who claim to be ministers of religion, have, in every part of the world, and in

every age, been the agents and instruments in this horrid work. They have set themselves up as the lords, or, rather, the tyrants of men's consciences; and on a reputation for holiness, under the "garb of hypocrisy, have built up a system of tyranny and religious oppression, in comparison with which, all temporal tyrannies and usurpations seem perfect freedom. The ministers of religion have not all been of this description; God has never been without true and faithful witnesses to maintain his truth, and honour his name. But when Elijah was the only prophet of the Lord in Israel, there were four hundred prophets of Baal, and four hundred prophets of the groves.

When the sun of righteousness rose upon the world, and the gospel kingdom was established, whose foundations had been laid of old, could it have been imagined that the meek and holy, the pure and peaceful, religion of Jesus Christ would be transformed into the bloodiest and most monstrous system of tyranny ever seen on the earth? That the corruption, cruelty, and crimes of Rome Heathen, would be thrown into the shade, and scarcely remembered, in comparison with the surpassing and incomparable wickedness of Rome Christian? It was so: and this march of wickedness began by binding the conscience, and resisting the progress and the happy results of free inquiry. When it was perceived by worldly men that the Church, to use a common phrase, was become an object of ambition, they poured into it in swarms, like the locusts that plagued Egypt; and the gospel, whose genuine spirit was perfect meekness, peace, and love, was, by degrees, perverted, and heard to speak the language of pride, haughtiness, and revenge. These proud and selfish spiritual tyrants could not rest; rites and ceremonies, pomp and splendour, grew apace, and what was at the bottom of it all was, that all right of private judgment and free inquiry was suppressed, and every man must tamely and silently submit his opinions and his conscience to these spiritual guides, who were, generally, as ignorant as they were impudent.

The abominable and ridiculous claim to infallibility was the last step; which was but the full surrender of the opinions and faith of all the world to one lordly and ridiculous wretch, more worthy of Haman's gallows than of a triple crown.

But, reader, there is a tincture of this extravagant claim visible in our days; indeed, every where visible where you find a little spiritual tyrant. The Reformation did not cure this enormous pride; and the reformers themselves, as soon as they had doubled the cape, began to lay their course back again from whence they started. Nothing is more difficult than for a man, stiff with spiritual pride, and full of the idea of his own importance, to believe, that a people are entitled to think for themselves. The reformed churches, at first, all started from this ground, and fell with fury to persecuting heretics; and where people were not willing to be converted, the zeal of their spiritual guides was promptly seconded by the civil magistrate, using fines, imprisonment, confiscation, banishment, and death, as hopeful means of convicting the sinner, and purifying the Church.-I, therefore, said, the Reformation was incomplete.

O, how unlike the gospel! How abhorrent from the spirit of Christ! And though it surely will not be denied, that the power was generally in the hands of better men, yet those persecuting churches were, in the sight of Heaven, as truly ecclesiastical tyrannies as the church of Rome. The homage paid by many in this country to those churches, in connexion with the spirit and temper they evince, shows, but too plainly, in what respects they desire to see those times restored. Yes, when they see Calvin assembling the people of Geneva, and imposing upon them a religious test, causing them to swear to maintain his doctrine, and forms of church order and worship, their eyes, no doubt, fail with longing to see this city encircled with the same hopeful barriers against error and innovation.

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These men have lately set themselves up as the exclusive admirers and disciples of the reformers. One of them closed a statement of the affairs of his church, for the last year, before the late synod held in this city, by declaring, in a very pompous manner, that his people had been hearing THE DOCTRINES OF THE REFORMATION." Did he-mean, by the doctrines of the Reformation, the doctrine which Luther preached? No. Yet Luther's doctrine was certainly a doctrine of the Reformation. Did he mean the doctrines which Melancthon preached? No. Did he mean the doctrine of the English, or French re