I became convinced, that religion, as both the corner-stone and the key-stone of morality, must have a moral origin; so far at least, that the evidence of its doctrines could not, like the truths of abstract science, be wholly independent of the will. It were therefore to be expected, that its fundamental truth would be such as MIGHT be denied; though only, by the fool, and even by the fool from the madness of the heart alone!

The question then concerning our faith in the existence of a God, not only as the ground of the universe by his essence, but as its maker and judge by his wisdom and holy will, appeared to stand thus. The sciential reason, whose objects are purely theoretical, remains neutral, as long as its name and semblance are not usurped by the opponents of the doctrine. But it then becomes an effective ally by exposing the false shew of demonstration, or by evincing the equal demonstrability of the contrary from premises equally logical. The understanding mean time suggests, the analogy of experience facilitates, the belief. Nature excites and recalls it, as by a perpetual revelation. Our feelings almost necessitate it; and the law of conscience peremptorily commands it. The arguments, that at all apply to it, are in its favor; and there is nothing against it, but its own sublimity. It could not be intellec

tually more evident without becoming morally less effective; without counteracting its own end by sacrificing the life of faith to the cold mechanism of a worthless because compulsory assent. The belief of a God and a future state (if a passive acquiescence may be flattered with the name of belief) does not indeed always beget a good heart; but a good heart so naturally begets the belief, that the very few exceptions. must be regarded as strange anomalies from strange and unfortunate circumstances.

From these premises I proceeded to draw the following conclusions. First, that having once fully admitted the existence of an infinite yet self-conscious Creator, we are not allowed to ground the irrationality of any other article. of faith on arguments which would equally prove that to be irrational, which we had allowed to be real. Secondly, that whatever is deducible from the admission of a self-comprehending and creative spirit may be legiti mately used in proof of the possibility of any further mystery concerning the divine nature, Possibilitatem mysteriorum, (Trinitatis, &c.) contra insultus Infidelium et Hereticorum a contradictionibus vindico; haud quidem veritatem, quæ revelatione solâ stabiliri possit; says LEIBNITZ in a letter to his Duke. He then adds the following just and important remark. "In vain will tradition or texts of scripture be

adduced in support of a doctrine, donec clava impossibilitatis et contradictionis e manibus horum Herculum extorta fuerit. For the heretic will still reply, that texts, the literal sense of which is not so much above as directly against all reason, must be understood figuratively, as Herod is a fox, &c."

These principles I held, philosophically, while in respect of revealed religion I remained a zealous Unitarian. I considered the idea of the Trinity a fair scholastic inference from the being of God, as a creative intelligence; and that it was therefore entitled to the rank of an esoteric doctrine of natural religion. But seeing in the same no practical or moral bearing, I confined it to the schools of philosophy, The admission of the logos, as hypostasized (i. e. neither a mere attribute or a personification) in no respect removed my doubts concerning the incarnation and the redemption by the cross; which I could neither reconcile in reason with the impassiveness of the Divine Being, nor in my moral feelings with the sacred distinction between things and persons, the vicarious payment of a debt and the vicarious expiation of guilt. A more thorough revolution in my philosophic principles, and a deeper insight into my own heart, were yet wanting. Nevertheless, I cannot doubt, that the difference of my me. taphysical notions from those of Unitarians in

general contributed to my final re-conversion to the whole truth in Christ; even as according to his own confession the books of certain Platonic philosophers (libri quorundam Platonicorum) commenced the rescue of St. Augustine's faith from the same error aggravated by the far darker accompaniment of the Manichæan heresy.

While my mind was thus perplexed, by a gracious providence for which I can never be sufficiently grateful, the generous and munificent patronage of Mr. JOSIAH, and Mr. THOMAS WEDGEWOOD enabled me to finish my education in Germany. Instead of troubling others with my own crude notions and juvenile compositions I was thenceforward better employed in attempting to store my own head with the wisdom of others. I made the best use of my time and means; and there is therefore no period of my life on which I can look back with such unmingled satisfaction. After acquiring a tolerable sufficiency in the German language* at Ratzeburg, which with my voyage

To those, who design to acquire the language of a country in the country itself, it may be useful, if I mention the incalculable advantage which I derived from learning all the words, that could possibly be so learnt, with the objects before me, and without the intermediation of the English terms. It was a regular part of my morning studies for the first six weeks of my residence at Katzeburg, to accompany the good and kind old pastor, with whom I lived, from the

and journey thither I have described in THE FRIEND, I proceeded through Hanover to Göttingen.

Here I regularly attended the lectures on physiology in the morning, and on natural history in the evening, under BLUMENBACH, a name as dear to every Englishman who has studied at that university, as it is venerable to men of science throughout Europe! Eichhorn's lectures on the New Testament were

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cellar to the roof, through gardens, farm yard, &c. and to call every, the minutest, thing by its German name. vertisements, farces, jest books, and the conversation of children while I was at play with them, contributed their share to a more home-like acquaintance with the language, than I could have acquired from works of polite literature alone, or even from polite society. There is a passage of hearty sound sense in Luther's German letter on interpretation, to the translation of which I shall prefix, for the sake of those who read the German, yet are not likely to have dipt often in the massive folios of this heroic reformer, the simple, sinewy, idiomatic words of the original." Denn man muss nicht die Buchstaben in der Lateinischen Sprache fragen wie man soll Deutsch reden; sondern man muss die mutter im Hause, die Kinder auf den Gassen, den gemeinen Mann auf dem Markte, darum fragen: und denselbigen auf das Maul sehen wie sie reden, und darnach dollmetschen. So verstehen sie es denn, und merken dass man Deutsch mit ihnen redet."

TRANSLATION.

For one must not ask the letters in the Latin tongue, how one ought to speak German; but one must ask the mother in the house, the children in the lanes and alleys, the common man in the market, concerning this; yea, and look at the moves of their mouths while they are talking, and thereafter interpret. They understand you then, and mark that one talks German with them.