ecclesiastic power being to gain sinners to repentance and salvation, all that appear truly penitent ought to be absolved from censure; but the end of civil punishments being the satisfaction of the law, and the deterring of othe.s from cimes, the most penitent may be punished, by fining, benishment, imprisonment, &c. The church too may retain under cersure, the imper tent, suppose they should have satisfed the demands of the civil law." "Bu," says J. M.W. col. 360. alluding to the authority exercised by the apostle James, "there must have been a final appeal to the apostles and deacons in all things." This is no more than what real Christians practise in all possible cases, in obedience to their Saviour's injunction, Matth. xviii. 15, 16, 17. instead of resorting to the laws of their country. Thus your correspondent appears to confound that minor portion of ecclesiastical authority which unavoidably embraces some secular concerns, with the governing power under which it exists. J. M. W. at col 439, inquires, “whether any body of Christians, not of the Establishment, having attained to the government of a nation, ought to hold the balance even between Christianity, and a religion whose origin was from the prince of darkness, Islamism for instance?" I have here to observe, that we are concerned only with Christian communities. The conduct which a government ought to pursue towards those who profess false religions, or heretical opinions, is a distinct consideration. "To pretend that magistrates ought to, or may, punish crimes only as injurious to men, without any way regarding their offensiveness, or injuriousness, to God;-to pretend, that conscience, which derives all its authority from God, can warrant men either to do or establish what is sinful, or protect them in it;--to pretend that men's civil liberty, which is all derived to them from God as his free gift, can protect them in blasphemy or idolatry, any more than in theft or murder,-proceeds plainly upon atheistical principles." At col. 440 he also says, "The congregational system is too contracted to afford scope for the varieties and capacities of the human mind." As I cannot perceive the slightest ground for such an assertion, I might only observe, in the language of another writer, that "it is agreed by Stillingfleet, Dodwell, and others of the most learned Episcopalians, that the office of bishop above other pastors in the church, has no foundation in the oracles of God." | They whose genius directs them another way, should not enter on the ministry, and none should accept this high charge, but they whose time and talents are fully devoted to the faithful discharge of it. "Nowhere in the New Testament are any but deacons marked as subordinate to bisnops, Phil. i. 1. 1 Tim. ii. The very same persons are called bishops and elders, or presbyters, Acis xx. 17, 28. Tit. i. 5, 7. 1 Pet. v. 1, 2. During the torce first centuries of Christanity, the pastors of particular congregations were called bishops, but the name was given by way of eminence to him who, on accourt of his age or superior judgment, presided in their courts. None of the reformed churches, except England and Ireland, have lordly bishops, properly so calico." In respect to vital religion, the Dissenters have lost nothing by a comparison with the Establishment: and why should they not posse. 3 as greet a scope for the exercise of their ministerial talents, provided their education and spiritual attainments be equal to the dignitaries of the Establishment? The nominal inferiority of Dissenters has only been the cause of more pure and holy attainments among them: and the test and corporation acts, whose repeal they so anxiously desire, have, no doubt, operated so as to preserve them in a more humble walk with God. Not that they ought to reject distinctions and offices of state, if by Providence rendered capable of enjoying them. At col. 441, your correspondent continues:-"This nation cannot now be politically separated into the two parties of the church and the world; and can any one wish that it should?" Now, if the sovereign and his ministers were each of distinct Christian communions, this should not prevent the exercise of truth and justice throughout every department of the state, provided it were so regulated by law that no temporal favour should be dispensed to one body of Christians above another. Towards the last col. J. M. W. comes nearer to the point at issue, where he thinks it "manifest from the epistles to Timothy and Titus, that a state of things not at all in agreement with the Independent system, had originated under the sanction of the apostles. From these it appears," says he, "that in the mind of the holy apostle, the churches, at the time his ministry was about to close, required a superintendence at variance with the English congregational theory." Now let it be considered, that although the apostles who planted the churches, must naturally have exercised over each of these churches an equal care and superintendence, it follows not that the ministers appointed to them were amenable to the immediate successors of the apostles, or that they possessed any domination beyond their own respectively. We find that Titus was appointed to ordain elders in every city in Crete, who are the same as bishops or overseers, Tit. i. 5. Acts xx. 17, 28. but as to any extraordinary authority, it was only gradually assumed by those, who, during the rage of persecution, were, from superiority of talent, public estimation, or ambition, appointed to rule over the spiritual interests of extensive districts, many of whose pastors were either put to death or scattered abroad. "Such was the ambition of the clergy in the more noted cities, that in the fourth and subsequent centuries they never rested, heaping their own devised dignities one above another, till his holiness mounted the summit as their universal head." "That Jesus Christ has left a particular form of government in his church, is plainly enough laid down in the oracles of Christ. Nor is it less evident that this power of spiritual office is not allowed to magistrates, diocesan bishops, or to the community of the faithful, but to chu ch-officers of his own appointment. The officers appointed by him are either extraordinary and temporary, as apostles, evangelists, prophets; or ordinary and standing, as pastors or teachers, ruling elders and deacons, Eph. iv. 11, 12. 1 Cor. xii. 28. Rom. xii. 5, 8. 1 Tim. iii. and v. 17. Acts vi." And "all these officers ought to be chosen by the people among whom they officiate; and are to be solemnly ordained by other church officers into their office, Acts vi. and xiii. 2. xiv. 23." We know that the episcopal system paved the way for that universal domination which was assumed by the bishop of Rome, he being enabled, through intrigue, to make the other bishops serve but as so many stepping stones to his ambition; and which even a very strong opposition on the part of many of them, could not obstruct. Whatever opinions the great body of subordinate pastors entertained, their votes were too feeble to be put in competition with their superiors, and thus an undue balance of power was the more easily effected. The comparison between the functionaries of the London Missionary Society, and the religious Establishment of this country, whether just or otherwise in some particulars, does not hold good in regard to the principal point, which, as matters stand, may be resolved into the following question, viz: Whether or not the disabilities and pecuniary requisitions under which Dissenters labour, ought to be continued, so that the denomination of Christians called Church men, because found united with the civil government, ought decidedly to be supported in a superiority so prejudicial to the former?-I will close this article by taking a glance at the actual situation of the Protestant churches. The church of England, as a branch of the Reformation, dissented from the church of Rome in her creed, in her discipline, and in whatever was sufficient to constitute her a distinct communion. Her ministers, no longer successors of the Romish hierarchy, could not be termed, in this point of view, successors of the apostles; in as much as the Romish clergy could no longer be so considered from the period in which the bishop of Rome exercised powers altogether at variance with the church of Christ. And as we conceive that the true church has always subsisted somewhere, we clearly perceive that her ministers are not to be traced to that priesthood who imagined that the authority rested exclusively in their own hands. No, it must be sought for among the persecuted millions who have never ceased, from the primitive ages, to dissent from the Romish communion. It appears then, that churchmen are greater dissenters than those who bear that appellation at the present day; and that no superiority will attach to the Establishment in point of succession, for all Protestants must, from principle, alike refuse to acknowledge its legal transmission to be derived through the hands of the usurped, unchristian authorities of the church of Rome. We perceive then that the true church of Christ has descended to us, not by any regular succession of the Romish priesthood, but by that body of his faithful followers who acted, no doubt, unanimously in the choice of their ministers, independent of the civil governments of the earth; and that throughout the greatest number of ages since the Christian ara. There are corruptions, without doubt, and errors existing in all Christian com munions; but, as national religious establishments have a wider extent, so the danger resulting from their corruption is proportionally greater. The various Christian sects which arose at, and since, the Reformation, and which have existed without any national establishment, have certainly preserved their principles and practice comparatively more pure than the established branches thereof. Fanatical sects are of course excluded. Witness the Helvetic church; her degeneracy is almost proverbial; and her persecuting spirit, in some recent instances, little inferior to Rome herself. Through the wide-spreading prevalence of Socinian principles, the government with which she is united, has banished many of her faithful ministers; and ignominious punishment, or death itself, awaits their return. Throughout the Reformed church of France, this pestilence has so widely prevailed, that she must likewise be cast anew in the mould of the Reformation. What can the Lutheran, German, and Northern churches boast of?--their fire is almost extinct; except where a flame has occasionally been observed to arise and illuminate her gloomy atmosphere, in those ministers whose zeal has been conspicuous for the promotion of Bible and Missionary institutions. The established church of Scotland has been better preserved from the degenerating influence of modern times, but her growth has not kept pace with Dissent, and Socinianism is also committing ravages on her domains. The church of England, candidly to avow that he has succeeded in Llangharne, Carmarthenshire, THE LIGHT OF REASON INSUFFICIENT TO DISCOVER RELIGIOUS TRUTH. · AMID the vast and complicated theories of philosophy which the genius of man and the light of reason have suggested, whether we advert to the ages of ancient superstition, or to the preposterous systems of modern invention, we find the human mind bewildered in the dark mazes of ignorance, even while it discovered its amazing powers in the development of science, and exhibited the finest specimens of its intellectual greatness. resting too implicitly in her form, had nearly volutions of time, the human all the re lost sight of the essential doctrines of her religion, such as regeneration, justification by faith, sanctification, &c. until a renovation was affected by the pious Fletcher and others. Her ministry almost universally adopted the tenets of Arminius, though unwarranted by her Articles, and which I believe the majority still strenuously maintain. The United States of N. America, whatever comparison may be instituted between them and this country in regard to the positive prevalence of religion, have nothing to fear from the usurpations and persecutions of the church of Rome. An ample and unobstructed field lies open to all, among them who "love the Lord Jesus Christ in sincerity," to do whatever can be done to "add to the number of those who shall be saved,” and hasten the dawn of that period when "the saints shall take the kingdom." To conclude: "The exercise of the civil power in favour of the church should be," to favour no one religious communion above another; to prevent, or abolish persecution, profaneness, idolatry, superstition, or heresy; to maintain her spiritual privileges, and the ordinances of Christ; and to punish every gross violation of the Divine law: also, to advance pure and vital religion by aiding and encouraging the circulation and reading of the Scriptures to the utmost possible extent, and to establish a basis for the promotion of religious education and general knowledge. I must apologize, Mr. Editor, for the length of this paper; and only wish to add, that should your correspondent desire to maintain any controversy on the subject, I have no intention to reply, unless it be mind has endeavoured to explore the most intricate paths of knowledge, and unfold those mysteries which are wonderful to contemplation, and delightful to fancy." The origin of the mind, its design and end, engaged much philosophic dissertation, some supposing it to form merely the animal existence of human nature, and others inculcating the doctrine of its immortality. The moral, physical, and intellectual constitution of man, were all confounded in the labyrinth of absurd theory, while morality and virtue were exalted as the climax of human excellency, and appreciated as the essentials of all religion. Some heathen philosophers considered themselves as having arrived at the zenith of wisdom, and despised the hypothesis of those who advanced contrary opinions as ridiculous and absurd. The Stoics in particular, with all the presumption of ignorance, pretended to universal knowledge, and claimed an 'impossibility of deception. But Plutarch observes respecting them, "That there neither was, nor had been, a wise man on the face of the earth." That the light of nature, reason, and philosophy, is capable of discovering the truth, unassisted by radiance from above, is an incongruous proposition. Truth is wisdom divine; and in order to arrive at its immortal temple, the glimmering ray of the human mind could never sufficiently illumine the path, but perplex the wandering reason, and allure it into the shades of obscurity. The idea of the being of a God, the doctrines of futurity, the happiness of heaven, and the certainty of rewards and punishments at the final consummation of all things were lost in the abyss of darkness, and the moral world would for ever have been enveloped in gloom, if the brilliant corruscations of heavenly grandeur had not burst on the hemisphere of learning. Neither Plato nor Socrates could unfurl the perplexity which entangled the mind, because no effulgence from revelation disclosed the tremendous scenes in the region of truth; but the vast capacities of the soul more and more expand as the glorious influence of the Deity shed his benign lustre. The extravagancies of fabulous theory which we view, exhibited in mythological history, were nothing more than the towering and sublime emanations of poetic imagery, though the contracted mind of vulgarized paganism converted them into important realities, and disregarded the grand object of supreme adoration. The objects of sense formed the grand centre of human worship; the orbs which rolled in the regions of immensity, and the constellations of heaven, were considered as the gods and rulers of the universe. They indulged in the wildest flights of enthusiasm, while their fancies wandered over the enamelled plains of transitory bliss; and reason, the action of the soul, and the common prerogative of mankind, was perverted from its original course, blinded by the mists of error, and the clouds of prejudice; and the senses, which have been described as sails to the soul, have wafted her amidst the billows on the shoreless ocean of depravity. | and gigantic intellect in any age, which have endeavoured to penetrate the mysteries of God and immortality, or to look into the volumes of truth by reason only, never failed to be lost in a chaos of confusion, and to be frustrated in their designs of discovery: for though reason may be admired for its soaring and exalted capacities, yet revelation must be adored, and considered as the only sure guide to happiness, and the unalterable system of the Divinity himself. The impudence of popish infallibility, which asserts an unerring constitution of virtue and holiness, prominently displays the futile and imbecile character of the province of reason, where error raises his blackest and most hideous form, encircling the votaries of superstition with the horrors of the darkest midnight, and reducing the dignity of human intelligence to the contemptuous vortex of idolatry itself. The weakness of the human intellect renders it incapable of comprehending the higher mysteries of material and intelligent creation; and because sufficient evidence has not been adduced to the satisfaction of the sceptical, hence has originated the fountain of infidelity, which has spread its streams of poisonous ingredient over the moral world. The ingenious contrivance of the material universe, and admirable monuments of mechanism which it displays, plainly indicate the design and power of an efficient cause, which is always superior to the effect. Beauty and order, harmony and goodness, endlessly prevail; and the omniscient eye of Deity alike surveys the motion of the rapid flight of a seraph, as well as the fluttering insect in the solar ray. The vast expanse of God's universe and immense dominions re-echoes back the praises of the heavenly Potentate to the skies, while the depraved reason of man alone is found to complain, and depreciate the wondrous attributes and grandeur of Deity. Reason unenlightened by the beams of revelation is obstructed in its investigations even in material creation. The wondrous connexion of matter and spirit, the operations of intellect, and numberless intricacies, defy the aspiring faculties of the mind fully to develop their ramifications; various opinions respecting the constitution of man, fluctuated on the ocean of science. The folly of delusion caused some to Supernatural knowledge cannot flow suppose brutes capable of religion, and from nature, but from a higher source, and others, that religion was the only prevailing the original teacher, God, who is the characteristic which distinguished human archetype of the mind, and the only being from brute creation. Anaxagoras conwho could communicate knowledge perceived man to be the wisest creature tingent to himself. Some of the heathens because he possessed hands, and the were convinced of their own weakness, Stoics define man as a compound of and desired a higher power to direct their body and soul. Reason, the transcendent enfeebled capacities to the bright realities excellency of our nature, is not capable of of truth and the greatest good. Plato defining itself; an immaterial and power-wished for a prophet to develop the will of ful faculty, is comprehensible in its nature God to us, without which we cannot know only to the wise and intelligent Author of it. Plutarch observes, "The knowledge its being. The most philosophic mind of the gods can only be had from them.” 105.-VOL. IX. 3G The knowledge of the highest excellence seems to soar far beyond the limits of human discovery, and all the flights of the imagination are baffled in their attempts to arrive at the climes of bliss and unfading splendour. Plato remarks, "The most glorious works of nature would not lead men to the knowledge of God, but rather stop their minds to consider the Sun, &c. as the first | cause, which had been the real fact in all ages, till a stronger light than that of the heavens burst on the earth, to direct them to the Author of them." The pursuit and possession of truth are of amazing importance to all intelligent beings; by the lamp of truth we are empowered to soar beyond the finite and limited sphere of time, to engage in the contemplation of higher and more exalted subjects, calculated to inspire the soul with that pure celestial fire and divine influence, which is her native element, and where her powers may dilate in the full enjoyment and perfect essence of her immortal nature. The faculty of reason conducted aright, and extricated from the endless hypotheses and absurd systems which have appeared in the region of learning, may cast a light on the paths of science, though its imperfection will appear wheresoever we pursue our researches. The complicated machinery of our physical nature is an insolvable mystery to our understandings, and too intricate for the penetration of the most powerful capacity. Of the essence of the soul we are entirely ignorant, we but faintly comprehend it by its operations, termed by some an intelligent and conscious principle within; we cannot unravel the mystery of dreams, how ideas are communicated to the mind while the organs of sense are lost in insensibility; whether we always think, or only at different periods; the connexion of the body and soul, &c. A conviction of the limited powers of the intellect is calculated to confirm the doctrine of the necessity of a superior light from heaven, and to demonstrate the existence of some supernatural power governing and controlling the universe. Finally, when the hallowed flame of Divine love is communicated to the mind, all its powers, principles, and faculties emerge from the difficulties of doubt and error, rising triumphant beyond the impervious clouds which intervene between the mortal eye and God. Man, viewing the beauties of a bright Divinity enters the golden portals of the temple of truth. The most brilliant compositions of poetic genius are those which verge nearest the wisdom of inspiration, and display, in all the beautics of diction, the essential doctrines of Christianity. This is exemplified in Milton, who, "into the heaven of heavens did presume, an earthly guest, and drew imperial air:" and in Young, who, with the pen of morality and religion pointed to the bliss of heaven, exposed the transitory duration of all sublunary affairs, and introduced the soul into the vast scene of immortality, where she might reign "midst radiant ranks of essences unknown," and shine in the brightness of celestial glory. Literature is beauteous and useful in proportion as it is engaged in the development of truth, and directed in its operations to subvert the empire of error and superstition. The wisdom which cometh from above feeds the soul with the "celestial manna of perpetual hope." During a period of nearly six thousand years, Ignorance, Vice, and Superstition, have reigned august on their infernal thrones, casting a blackness of darkness around their votaries, excluding every ray of light, lest it should make that darkness visible. Though Christianity has never been fully elucidated in all the parts of its divine revelation, yet this glorious epoch of its celestial series, demonstrates the benignity and glory of its character, by restoring myriads of human souls to the assimilation of their lost and original brightness, and entitling them to the unfading bliss of a more celestial clime: the records of heaven now shine in some degree in many dark recesses of the world, and we wait with pleasing anticipations of hope and love, when Immanuel's reign shall encompass the universe of God, and beam in all the splendours of infinite perfection. February 6, 1827. A DREAM. J. BURTON. Ενὸς δέ ἐσι χρεία. "But one thing is wanting."—Luke x. 42. METHOUGHT I was standing at a balcony that opened into the principal street of Rome, at the time of a magnificent carnival. Fantastical groups of both sexes were continually passing; and I know not whether I was most pleased with their novelty or their variety. After gazing for some time, I was struck with the appearance of a nobleman habited in the richest style. There was something so peculiar in his manner, that it immediately attracted my attention. His gait would have been |
