people, who in the spirit of love and from respect to the Redeemer 'began to build, and were not able to finish?" The truth is, it is an ordinance of heaven, that every thing connected with religion gathers strength and insures prosperity by prosecution. See it in whatever relates to the christian spirit and character. Where is the individual disciple, who began a spiritual edifice on the foundation, besides which no man can lay, even Jesus Christ, and was not prospered in rearing it in all its comely proportions, elegance and beauty! See it in the erection of houses for divine worship. Where is the people however poor, or small in number, who engaged in earnest in this business, and did not find their courage and ability make equal progress with their work? I say not these things, because extraordinary symptoms of depression are manifested by you. I say them to invite your continued trust in the protection and blessing of heaven; to establish you in the belief that the work is the work of God, and that if you are faithful, he will make it to prosper.

Limited knowledge may put some on the inquiries: what injury will accrue to a town, from indifference to its house of worship? What advantage may be expected from building a sanctuary, which shall unite elegance with simplicity? I am prepared to meet and to answer these questions.

The reputation of the town is deeply interested. While the inhabitants "live in their cieled

houses, if the house of the Lord lie waste," and in ruins, it is proof of the universal correctness of moral sentiment, that there will be but one report respecting them. It will be a common observation, and it is as just as it is common, that their moral taste is debased, and that they have a lukewarmness and supineness in religion, which forebode a general spiritual decay. On the other hand, by due solicitude for the temple of God, so far as the favourable opinion of the world is to be prized, the worshippers will have a ground of confidence, that their publick spirit, their moral and christian character, will be in high estimation.

It may also be noticed as one argument, that the building of such a temple, as the inquirer contemplates, will have a favourable operation on the secular interest of a people. The towns in this immediate vicinity, in which union prevailed in their previous measures, are interesting examples of the success of the experiment. Their neighbours perceive and do them the justice and honour, to proclaim; the candid and judicious amongst themselves are forward to acknowledge, that the projection of, and entrance upon this work, gave animation and vigour to a spirit of diligence and enterprise. It is equally apparent, that there has been a gradual and continual growth of their reputation and wealth.

There is a still more solid ar

gument. The dependence of reasonable beings, on sensible

objects for intellectual and moral progress, is matter of general belief. We may then infer the incalculable benefit, in a religious view to all classes, particularly to the rising generation, which may be expected to result from a decent attention to houses of worship.

These are motives which are worthy of being called to your remembrance. Set a christian value on the recompense of reward which is held out to encourage you. No labour will be too assiduous, no expense too

You

a

extravagant, no sacrifice unreasonable, by which these great objects may be secured. may with safety be told, that while with proper motives you are employed in erecting habitation for the Most High," you are building up a character; you are advancing your temporal interest; you are preparing yourselves, and you are assisting your children in their preparation for "a building of God, a house not made with hands, eternal in the heavens."

Sir,

BEING a regular reader of your useful magazine, and fully approving its laudable design, in promoting a spirit of brotherly love among christians, I feel a gratification in presenting to you some extracts from a recent number of the Christian Observer, which, as most of your readers know, is a valuable English publication of what are usually denominated orthodox sentiments. These are liberal and enlightened remarks, and in perfect unison, I bilieve, with the principles of the Christian Disciple.The extracts are from an essay on certain practical errours among professing christians."

Yours &c. S. A.

"Let me be allowed, then, to point out what appears to me to be the prevailing errours of a cer

tain class of christians. These are, an excessive fondness for high and mysterious doctrines; an almost exclusive regard to the doctrine of the imputed righteousness of Christ; an intemperate eagerness after comfort in religious ordinances; an aver sion to distinct statements of Christian duties; a great desire to be told of perseverance; a love of fanciful and ingenious interpretations of scripture; an estimate of the piety of others by a comparison of it with their own as a standard; and a desire to infuse their own sentiments into the minds of others, instead of referring them to the word of God.

"Are the deep things of God' to be discussed in every sermon ? Is one office of Christ to be regarded, to the exclusion of other offices? Are happy feelings the

great object of worship? Is the piety of one individual to be judged of by the piety of another? Are we to hear with indifference, and even with dislike, the holy tempers and the strict morals of the Gospel inculcated on Christians?"

"A false taste in theology is formed and cherished: a false standard of truth and piety is established. The unfortunate individual goes to church if some of his favourite points are handled, he is almost lost in admiration. Why? Because such or such a doctrine was discussed. But if it happens that some topick of Christian temper, or Christian morality, has been expanded and pressed on the conscience, he returns home peevish, discontented, and censorious. Why? Because the preacher has been only telling him what to do."

"But true religion is generally of slow growth. It is not a plant that shoots up rapidly by means of artificial heat, appearing before us presently in its full dimensions, and in all its charms. is the tree that grows imperceptibly in the field, beneath the sun, and amidst the showers of heaven; which smiles in the

It

roughest storm, and sustains unhurt the rudest winter, and continues long to cheer the eye of man. Christianity does not allow of precipitancy in its disciples."

"To the love of the marvellous, as one cause, I ascribe much of the love that some Christians have for the mysterious in doctrinal religion, for the inexplicable in what is called experimental religion, and for the curious and allegorical in the interpretation of scripture. He who would make real attainments in religion, must restrain his imagination.

We are prone

to admire the mystical and the fanciful, instead of attending to plain and sober reality. This is sickly and pernicious.'

"Is there not naturally in man a principle of pride, which makes him obstinate in his attachment to the views which he has once embraced? He is therefore, reluctant to question the truth of his opinions, and to hear the remarks of others upon them. He will not harbour the suspicion that he may possibly be wrong. Others may be wrong, but he cannot. But this is neither Christianity, Reason, nor Protestantism."

THE motto before us was taken from a speech delivered in the British House of Commons, by Sir Samuel Romilly, in support of a bill, which he had in

Philanthropist, No. XL p. 289.

troduced "to alter the sentence for high treason."

The law which this philanthropist wished to have amended, subjected the criminal to this

savage doom;-"1. That the offender be drawn to the gallows, and not be carried or walk; 2. That he be hanged by the neck and then cut down alive;3. That his entrails be taken out and burned, while he is yet alive;-4. That his head be cut off; 5. That his body be divided into four parts ;-6. That his head and quarters be at the king's disposal."

To many it will probably appear astonishing, that such an inhuman law was ever enacted by a British Parliament; and still more surprising that so recently as 1813 a humane attempt to amend the law should have met with opposition. But such is the fact, and the Bill was rejected in the House of Commons by a majority of twelve.

No greater obstacles to human improvement can be named, than an undue veneration for the opinions and customs of ancestors, and the propensity which exists to raise the cry of danger against every attempt for innovation. One of the principal reasons for rejecting the humane Bill of Sir S. Romilly was this, that the sentence for high treason "had been established for centuries"-" had existed from time immemorial." It was in reply to this popular argument, that the mover of the bill said, "Be it remembered,-whatever now is establishment, was once innovation."

What can be more obviously true than this remark? But what has been less considered by people in general? How great is the number of mankind to whom Vol. IV. No. 9.

the thought never occurred, that all human laws, opinions and customs, were once as new as those of yesterday, and as liable to be reproached as innovations. This however, is true of every human law that now exists, whether civil, martial, or ecclesiastical. It is true of every human creed, of every article of faith, which has divided the Christian world into sects, and of every established custom, whether Christian, Mahometan, or Pagan, merciful or unmerciful, wise or unwise, disputed or undisputed.

All those opinions which have been either honoured or reproached by the name of orthodoxy, whether among Papists or Protestants, and whether true or false, were once innovations. These innovations were made by substituting some other words as preferable to those used in the scriptures; or by adding some human invention to the word of God. Christians have not been in the habit of disputing this question-" are the doctrines true which were taught by Christ and his Apostles ?" But this has been the ground of dispute.-"Did Christ and his Apostles teach the doctrines which this or that Doctor, Rabbi, Pope or Council has affirmed to be the doctrines of the gospel? The changes which have been made in stating the doctrines of the gospel have all been innovations; and the custom of forming human creeds was itself an innovation of a dangerous character. Had it not been for this innovation, Christians would

never have embrued their hands in each others blood, nor kindled the flames of martyrdom on account of differences in opinion. All the oppressive and sanguinary customs which exist among Pagans, or Mahometans, or Christians, were once perfectly novel, however much they may now be revered for their antiquity.

The African slave trade was once an innovation: but it continued so long, that it required another innovation to abolish the custom. The agents in the attempts for abolition were proached as innovators.

re

The barbarous custom of duelling was once as novel among men, as a similar custom would be if adopted to day by women.

The same may be said of publick war for the settlement of national disputes. This custom originated in a rude and savage state of society, and it has always been supported by savage passions. But such is the power of popular custom, that even among men who call themselves civilized Christians, the most wanton butcheries of the human family are regarded as honourable and heroick exploits; and he that does the most mischief, receives the greatest share of applause. From a great portion of the people in Christendom the greatest destroyers of mankind receive a far greater share of renown, than the greatest benefactors-Gov HIMSELF not excepted! And such is the delusion which still prevails in favour of war, that the greatest curse is regarded by many as a blessing;

66

Nor

First. All those opinions, laws and customs, which have come down to us from our ancestors, should be examined with as great care as those of modern origin. No article of belief has acquired a particle of truth by age. has any law or custom which originated in malevolent passions" acquired a particle of propriety by obtaining popularity. If we may sit down contented, and admit a doctrine to be correct, a law to be equitable, or a custom to be proper and necessary, because it was so regarded by our ancestors, why may not the pagans with equal propriety adopt the same principle, and for ever reject the gospel?

Second. As we should reject the antiquity of an opinion or custom, as not being any proof of its propriety, so also should we reject its novelty. If an opinion is to be admitted as correct, because it is new, for this very reason we should admit the correctness of ancient opinions; for they also were once new, and they have not grown false by age. Therefore, whether an