of Almighty God; that the sensualist has appealed to his appetites for the sanction of his Creator; that the Jesuit has excogitated his demoralising casuistry; that all the workers of iniquity, individuals and communities, have sought to justify their doings before the universe, and have expostulated with an accusing and protesting conscience? Can we forget, that what their passions have prompted them to invent, their passions have helped them to believe; and that the history of the world and its present experience alike bear unequivocal testimony to the declaration of Jesus of Nazareth-that 'men love darkness rather than light, because their deeds are evil?"

"It seemed due to that doctrine of the Scripture which we are engaged in maintaining, that we should examine somewhat closely the connection which there is between the affections and the judgment, because it is on the presumption of such a connexion that that doctrine is essentially founded. But the reality of that connexion, the truth of that presumption of the Scripture, stands in little need of formal proof, inasmuch as it is clearly anticipated and accorded to in the general conviction of mankind: a conviction most conspicuously manifest in their language. For example, we find the epithets describing actions and dispositions transferred, as a matter of course, to opinions; as in the current phrases profligate opinions, uncharitable judgments, with others equally illustrative of the same conviction. We may add, it is precisely this universal persuasion of the influence of the affections on the understanding, which explains the appeal so often made to the candour of an individual in dealing with a question submitted to his judgment. The purport of that appeal is, that he will keep in abeyance his own inclinations as affected by the question, not, however, in stating his opinion, but in forming it. We demand his candour, not in order that he may affirm what he actually believes, but that he may bring his mind into a better condition to believe the truth.

"Indeed we are not aware that the effect of the inclinations on the judgment, as a bare, simple fact, has ever been seriously disputed. The evidence of the senses, or the existence of the outer, material world, has been disputed; the reality of moral distinctions, or the authority of conscience, has been impugned; the most intimate and valued convictions of the human mind have been sought out and dragged to the question; but what inquisition of philosophy, what scepticism less than universal, could refuse to admit that the affections and passions, in the language of Lord Bacon, tinge the understanding with their own colouring?' Who is there that would not rather be compelled to subscribe to the conclusion of that great observer, that no inconsiderable portion of the opinions of mankind is little better than a devotion to the various objects of their passions; or a cleaving to prejudices, sometimes innocent, but, on the whole, greatly more to be censured than commended—a worship, not of truth but of idols?"

III. PROSPECTS OF THE ESTABLISHED CHURCH.

The Watchman Newspaper, on commencing the present year, has taken occasion to consider the general state and prospects of the country, in an article of considerable length; a portion of it we extract; the writer has been noticing the reduction of the price of Bibles, the defeat of the Socialists in discussions and by lectures, the rejection of a Proprietor of the Weekly Dispatch (Sunday) Newspaper as a candidate in turn for the office of Lord Mayor of London, and one or two other points of our domestic history for 1840:

“But creditably as the Christianity of the nation has evinced its vitality on these and many other interesting associations, the departed year has bequeathed some legacies to public opinion most difficult of final adjustment by the Legislature, or of even temporary arrangement calculated to ensure the peace of society. The Scottish Church question is one of these, on which we shall not now dilate, having already said much upon it on previous occasions, and intending to say more hereafter. Suffice it to remark here, that there seems to be a providental fitness in the choice of Scotland, as the arena whereon to decide the question, whether a Church

may be united to the State and yet spiritually free. The constitution of the Kirk of Scotland, as well as her ancient heroic struggles for the sole headship and supremacy over His Church of the Lord Jesus, (as the interesting and instructive extract which we have given from Mr. COLQUHOUN's pamphlet attests,) render her both a likely and favourable instrument, through which to bring this question to an issue in these eventful times, when, to use an expression of Dr. CHALMERS, there seems in the whole aspect of things throughout the world to be a heaving towards Millenium.' It is a remarkable and a lamentable fact, meanwhile, that the struggles of the voluntary with the establishment principle acquire a character of immitigable ferocity, in proportion as the friends of Church Establishments exert themselves successfully to free the connection of Church with State from those abuses, which have unquestionably inflicted on Christianity the most grievous wrongs. The severity of the coming struggle may, therefore, be estimated with tolerable certainty, not in Scotland only but in this country too, when we combine with the fact just adverted to-and of which no stronger proof can be adduced than the tactics of passive resistance largely adopted of late by the friends of the exclusive Voluntary principle—the equally demonstrable one, that both the established Churches of these realms have acquired, and are acquiring, by means of the reforms still in progress, a firmer grasp of the affections of the thinking classes in both countries. The value of the Ecclesiastical Duties and Revenues Bill, which passed both Houses of Parliament with triumphant majorities, may be safely inferred no less from the growing attachment of evangelical churchmen to the Establishment, than from the resolute and persevering efforts, which were put forth by the High-Church party to defeat a measure, which, by recognising the principle of equitable adjustment of the Church's pecuniary resources, strikes a fatal blow at the corrupt system of pluralities so long tolerated in defiance of public opinion, as well as opens the door to other still necessary reforms. We allude more especially to the morally indefensible abuses of lay-patronage. These, indeed, are so inwoven with the very framework of society, as well as of the Church itself, and involve so many vested interests, that their correction furnishes one of those problems most difficult of solution by legislative wisdom, however enlightened or profound. The task will nevertheless have to be undertaken, we think, before long. In no other conceivable way, in truth, can any approach be made to uniformity of religious opinion among the national clergy, and an effective check be given to the Puseyite heresy and other deviations from the principles of the Reformation. Providence, meanwhile, may be securing in that strongly excited but nicely-balanced feeling, which prevails on both sides of the Church and State question, and furnishes one party with materials to build up what the other would throw down, the necessary stimuli to urge the nation onward, in a course of virtuous, patriotic, and enlightened pursuit of measures of safe and salutary Church-reform."

IV. SIN OF ENCOURAGING PRESUMPTUOUS FEATS.

The reader doubtless knows, that on the 11th of January, Scott, the American, (notorious for leaping from great heights into the water,) being about to jump into the Thames from off some high scaffolding on Waterloo Bridge, was performing a number of clever antics with the help of a rope, while money was collecting for him from the wondering crowd; when, in suspending himself by the neck (as was his custom), the noose slipped, and after some minutes the crowd found that he had hung himself. We think the following remarks on this occasion, from the pen of the Rev. J. K. Foster, are very just :

"When the tempter urged the Redeemer to throw Himself down from a pinnacle of the temple, the answer was, 'Thou shalt not tempt the Lord thy God.' In how many ways, however, do we err by not imitating the Saviour! How often do we expect the end without employing the means, or expose ourselves unnecessarily to danger! Should we not often feel ashamed if compelled to reply to the question, "Why do ye this thing?'

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'Many serious persons are not practically aware of the evil, or perhaps of the existence of presumption, in encouraging the performers of daring exploits to hazard their lives for public amusement; nor do they sufficiently think, that all do encourage this tempting of the Lord, who either contribute to the reward of the actors in what so frequently proves a tragedy, or who swell the crowd of applauding spectators.

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Many years ago, the writer, chiefly to encourage a public improvement in his locality, subscribed towards the expenses of a sort of festive opening, a part of which was the ascension of a balloon. Poor Saddler on that occasion, indeed, rose in majestic style, and made his descent in safety; but, in a fortnight after, by another venture, he lost his life! The writer felt, on hearing of this catastrophe, guilty, accessory to the loss of a human being; as each subsequent hazard was promoted by the éclat of the preceding one, and as each patronising spectator contributed a portion of the delusion.

"The last leap of Scott, the American diver,' has recalled this subject to his mind; and the object of these lines is to point out the sinfulness of the popularity which this daring and unhappy man obtained in our curious and excitable country. What must have been the feelings of any conscientious and reflecting persons who formed a part of his last earthly witnesses, on seeing the poor wretched man, who was to mock at danger for their sport, really caught in his own gin, blackening, shivering, agonising in death! There he hangs, a human body stiffened and lifeless. The spirit! who can think of its flight and not tremble?

"But it may be said, 'It would have been just the same if I had not been there.' Would Scott, think you, have swung himself into eternity, if no one had been present on that fatal day? The crowd was composed of individuals, each spectator furnished his quota of encouragement, and each must therefore stand implicated in the sinfulness of the act.

'Dangers, indeed, must be met in the performance of necessary duties, and in effecting improvement in social life, in the arts and in the sciences, and we condemn neither the diving-bell nor the balloon; but when the only object is exhibition and amusement, there can be no question respecting its folly, and worse than folly, nor will a tender and an enlightened conscience, in any who have aided presumption without sharing in its danger, obtain relief but by penitential supplication, 'Deliver me from blood-guiltiness, O God, Thou God of my salvation.”” Edmonton.

J. K. FOSTER.

AN ANTIDOTE FOR AN ANTINOMIAN ERROR.

MR. EDITOR.-Will you permit me to address you a few lines, or rather your readers through you, upon a subject of no small importance; and one that has bred considerable schism and unpleasant feeling in Christian communities? But before I proceed, I will here state very briefly my reasons for seeking at your hands this favour on the present occasion.

For some time past I have been supplying a pulpit in a town in Sussex, where I came in contact with a sentiment which I confess was rather novel to me; but one, as I have been informed, that is very generally entertained in the South of England. And that sentiment, which presently I shall specify, being in my opinion totally at variance with the example of Christ and His apostles; I think I may be justified in offering a few remarks that may tend in some degree to suppress such a pernicious error. And as your valuable periodical is widely circulated in the above districts, you will, by allowing me a small space in your interesting pages, facilitate my object; and you may become, by the Divine blessing, the conveyancer of good to the ignorant and the deluded.

The sentiment I refer to, both militates against the original design of the Gospel, and against the accomplishment of that design; and I would say, that invariably it proves detrimental to the success of true religion wherever it prevails. Now the sentiment is as follows: That the minister of the Gospel ought not to urge upon

sinners to believe in the Lord Jesus Christ, or to attend to any other Gospel duty, asserting very scripturally "that faith is the gift of God." But what a strange theory! False as it is, yet here is a passage of the Word of God wrested to its support, to try to render it, if possible, somewhat tenable; but we have often heard of covering a pill over with some sweets to make it more palatable. And we have frequently seen a gilded gewgaw; but why is it gilded but to deceive. So, while the correctness of the antithesis is readily granted, yet that of the hypothesis remains to be examined; and that we shall presently attempt to do, after first offering two or three introductory remarks.

First, we may speak a word relative to the character of those who entertain such a sentiment as above cited. As far as my observation goes, they are those who will not hear anything from the messengers of the cross, but the reiteration of certain dogmas which they consider to be religion-but oh! how false the impression! how delusive and pernicious the phantasm! What, the Christian religion to consist merely in a few contracted principles, that rouse not the whole of the man to life and activity; and that make him not to burn with intense zeal to the glory of God! Surely this comes very far short of Bible religion, and without delay it ought to be suspected as a hidden snare of Satan, whereby he leads some silly-souls by a bye-way down to his own place. My humble opinion of real religion is, and I am confident that I shall be borne out by Scripture testimony; that it is a principle that expands the heart, and fills the mind with benevolence and good-will toward others. For instance, see Andrew, who having found the Messias, anxiously invited his brother Simon, and even brought him to Jesus. "Philip also findeth Nathanael, and saith unto him, We have found Him, of whom Moses in the law, and the prophets did write, Jesus of Nazareth, the son of Joseph." (John i. 40-51). The Samaritan woman, again, when she found the Saviour at Jacob's well, went her way, and straightway published His fame throughout the city, saying to the inhabitants thereof, “Come, see a man which told me all things that ever I did: is not this the Christ?" Now, herein we discover a right principle, and the vitality of religion in each of these instances seems at once to manifest itself. But, on the contrary, the religion of the individuals under our notice appears to have a different tendency upon their souls; to contract instead of expanding their hearts; and instead of filling them with sympathy for those that may be now in the same state as they were formerly, it makes them to recede as it were into themselves; a principle so selfish, that it actually becomes hateful in the estimation of any one that may have the least degree of benevolence remaining within his bosom. Only think of a person sitting at a rich and sumptuous feast, a table well spread with abundance of provision, but he is so selfish as not to invite any of the by-standers who seem to be in great want to the participation of the same; surely this is a feeling that is utterly unworthy even of a noble-minded man, but much more so of a Christian, who professes such a religion as that of the Gospel-a religion that is in every way ennobling, and is as opposite to selfishness as white is to black, as light to darkness.

Next, I would speak of the little experience the writer has had of the individuals in question. He has found that ministers dare not advance anything from the pulpit in their hearing, but what will fully comport with their own narrow and well received notions, and that at the peril of beholding on the succeeding opportunity (to their great annoyance) many vacant pews, the seats and sittings of absentees. And why? Because they have ventured to launch out into the broad ocean of sacred truth; and because they have attempted, to the best of their knowledge, to follow out the positive command of their Saviour and their God. Thus in such places, the ministry of the glorious Gospel is cramped the labours and usefulness of the minister curtailed, and he is peremptorily forbidden to do as the great apostle of the Gentiles did, when he said, "Whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus." (Col. i. 23.)

Now I am ready to admit that some of the above persons are apparently good people, with much, I should say, of the corruption of human nature in them. Christians of this stamp seem rather to abound in Sussex, and the neighbourin

counties, especially that to the east; and when one converses with them, he feels as if he was thrown back as it were into some of the darker ages of Christianity, when the mind was not expanded with Scriptural knowledge as it is now, having the effulgent light of the nineteenth century shining upon it. And this assertion may serve as a little palliation, if such can be admitted, for the existence of the error that seems so prevalent among them; and as the error is, I trust, an error of the judgment, rather than that of the heart, an effort of the pen may prove somewhat serviceable to remedy it; but should it be otherwise, then it must be left to the mightier energies of the eternal Spirit, who alone can rend the thickest veil from the heart, and who can break the most obdurate one as easy as Moses seemed with his rod to split the granite rock of Horeb in Rephidim.

Now, although the truth of the antithesis as we said is granted, "that faith is the gift of God," yet I am apprehensive that there is a very erroneous notion of this grace, entertained by a considerable proportion of Christian professors; a notion that has ruined its tens of thousands of immortal souls, and one that most certainly has been a very prolific source of misery to many a real Christian, gnawing as it were like a canker-worm on the vitals of religion; weakening the energies of the new man, and robbing hope of its brightest bloom. Now this notion referred to, is as follows: they imagine that faith is an undefined gift of God, or that it is something separate and distinct from the Scriptures, or from the persuasion of the truth of eternal things as revealed in the Word of God. Consequently, the simple question is, what is faith? Is it a belief of the truth, a firm reliance on the veracity of the Divine testimony? We would answer, yes. Well then, there is no difficulty in the matter-not any on our part, but herein lies the difficulty, in the existence of a notion in the minds of some, that it is something besides believing in the truth. Certainly there is a disposing of the mind to the reception of truth to take place, which is to be the work of the Spirit alone; but that I presume is not faith, but a necessary work antecedent to it. And here let us ask how does the Holy Spirit condescend to effectuate even this work; I mean of removing obstacles that may prevent us to give full reception to the truth? The answer is at hand; His ordinary way to perform this work is, by having the truth clearly presented to the mind in the holy ministry; according to a passage of Scripture that might be cited, and which our opponents apparently have lost sight of, "Faith cometh by hearing, and hearing by the Word of God." And is not this a powerful argument for addressing sinners, and urging home on their consciences "repentance toward God, and faith toward our Lord Jesus Christ ?"

Again as we are led at length to the hypothesis itself, let us briefly enter upon the examination of the truth, or rather the unsoundness of it. And I presume, that this is partly discovered already from the foregoing remarks; however let us farther see how false or unsound is the theory under our consideration—that ministers are not to entreat sinners to believe in the Saviour, or in other words, that they are not to urge matters home on the consciences of the unconverted portion of their audience. Then I would ask, what are they to do? Whose prerogative is it to dictate laws for the minister? Is it God's, or that of a weak, unskilful mortal? Nay, whose voice is the minister to attend to? When the highest authority says to him, "Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins"-is he to close his mouth at the bidding of a few, that are hardly conversant with the English translation of the Divine Volume? or is he unreservedly to obey his Master and his Judge? Is he to court the approbation of his fellow-mortal, or the applause of his conscience and his God? Oh! what felicity Paul's faithful discharge of his ministry must have afforded to his mind, when he said, "Wherefore I take you to record this day, that I am pure from the blood of all men; for I have not shunned to declare unto you all the counsel of God!"-(Acts xx. 26, 27.)

[To be Continu ed.]

CELATUS.