of his love, inclines us to be reconciled to him; for then we see no cause why we should continue our enmity; no cause why we should continue to look upon him as a hard master; no cause why we should keep from Him our hearts, who hath not withheld from us his own dear Son; in a word, no cause why we should not render love for love, and life for life; and at once break up all the hellish leagues we had formed against this Peerless One, in whom we live, and move, and have our being. Nor by these manifestations of his power, does the project of rescuing moral agents from their moral tyranny seem to be foolish. It is true that our enemies are numerous and potent, and the league we have formed with them close and intimate; but the death of Christ destroys the whole, and breaks the chains that bound us to them. Now we voluntarily become his subjects-his willing people in the day of his power. Now the moral principle of righteousness is restored to our minds. The eyes of our understanding are illuminated. Our feet are raised on high. We

now contemplate with wonder, the dangers we have escaped, and the true glory we have now in prospect. And for all this we are indebted, not to any thing in ourselves, or in any of our fellow men; but to the wonderworking gospel of God alone.

The gospel, then, is to be viewed as an instrument in the hand of God, by which his wisdom and goodness perform wonders in the moral world, similar to those which his power effects in the physical: and the same kind of analogy holds throughout. The only difference lies here, that the scale we are going to lay down, from its nature, character, and design, must be considered as a scale of GRACE, or free, unmerited favour; whereas the other was a scale of nature, and, to sinless moral agents, must have essentially differed in point of merit.

In this New Creation, or Moral scale of Grace, there is, as there was in the Ŏld or Physical, a seven-fold evolution of grace, analogous to the seven steps of the great Scale or Mystery of Nature. There is,

... Light and Darkness.

In the first or Elemental,
In the second or Mechanical,
In the third or Chemical,.
*In the fourth or Vegetable,
In the fifth or animal,
In the sixth or Intellectual,
In the seventh or Moral, .

As this scale is expressive of the whole experience of the Christian in this life; and as the vicissitudes and contrarieties by which it is distinguished, are expressive of an imper- |

Attraction and Repulsion.
Composition and Decomposition.
Strength and Weakness.

Action and Passion.

. Knowledge and Ignorance.
Right and Wrong.

fect state; so it points to a state of glory, to which it constantly tends, even to that state of perfection, which, when arrived at, that which is in part shall be done away.

(To be concluded in our next.)

soon after had the additional misfortune to lose his liberty; but this coming to the knowledge of Ademonaples, one of his relations, who had a regard for him on account of the quickness of his understanding, he redeemed servant and factor in his merchandise. him from captivity, and made him his On his master's decease, he married his mistress; and she soon after dying, he found himself in the possession of considerable property and credit, which he resolved to use for the furtherance of a plan, which, before this, he had begun to lay the foundation of. Mohammed was subject to epilepsy, or the falling sickness, a disease which

dise of Mohammed, his followers shall be clothed in garments of silk of all kinds of colours, with bracelets of gold and amber; they shall possess parlours and banqueting houses near lakes and rivers, with beautiful foun

seems always to have been regarded over the many nominal Christians who with superstitious abhorrence in times embraced it, when we reflect that they of antiquity. To obviate this re- were Christians only in name; but proach, Mohammed cunningly sug- that their minds were earthly, sengested to his wife, that what appeared sual, and devilish: the very disposito her and others as the accession of tions which this new law was particuan ominous disease, was, in fact, the larly disposed to suit. Accordingly, effect caused by the appearance to they are permitted to possess a pluhim of angelic beings, who were sent rality of wives, who are regarded, not from God to communicate to him what as friends, fellow-helpers, and workthe Deity was pleased to reveal. So ers in things both of this life, and of pleasing an interpretation of what on that which is to come, but as mere all hands was considered as a re-instruments of sensual pleasureproach, it must have been desirable beings without souls. In the parato the wife to have spread abroad, though perhaps she herself was not thoroughly persuaded of its truth. By frequent repetition, some were induced to give it credit, and report spread far and near; so that between the wealth and dignity which he had re-tains, gardens full of the finest fruit; ceived by marriage with his master's wife, his own natural talents, and his claim to the prophetic dignity, he had no difficulty in getting together a considerable number of followers, by whose assistance, preferring the use of the sword in all cases of difficulty, he was enabled to subdue a large part of Asia. His death is supposed to have been caused by poison. The vanity of the religion of Mohammed may be deduced from the following observations: It is a new religion, inasmuch as no prophet that went before ever prophesied of such a prophet to come, or of such a doctrine. All his authority must depend on our credence to his own unsupported word; for he makes no pretension to the power of working miracles. In his lifetime, this seems to have been felt by Mohammed as his weak side; for in answer to his adversaries, who urged this proof of his divine mission on him, he is at great pains to clear himself. He promised that within three days after his death, he would rise again and ascend into heaven; a circumstance which is well known never to have happened. This revelation, which professes to be the consummation and final revelation of the divine will, is sensual in its nature, and totally distinct from that spirituality, which it is the business of the gospel to inculcate. Those, therefore, who experience in their minds the nature of the religion of Jesus, stand in no need of argument to guard them against Mohammedanism; and our wonder will cease at its prevailing

angels shall serve them with every
delicacy; and the most beautiful wo-
men, with radiant eyes, shall be ever
ready to serve their pleasure. This
Paradise, and particularly the last
mentioned article of it, are formed on
the prophet's own taste; for it is well
known that his own character was far
from being immaculate; and that in
regard to women, his conduct in this
life anticipatedthe enjoyment of his own
heaven. Avicenna, a Mohammedan
himself, finds fault with his prophet's
doctrine on this account: "Because
Mohammed hath given us a law,
which shews the perfection of felicity
to consist in those things which con-
cern the body; whereas the wise of
old time had a greater desire to ex-
press the felicity of the soul than of
the body: as for the bodily felicity,
though it were granted to them, yet
they neither esteemed nor regarded it
in comparison of the felicity which
the soul requires." The law of Mo-
hammed is tyrannical, for it is made
death to dispute of it; and the culprit
in this case is not to be allowed to
give his defence.
"He that slayeth
his enemy, or is slain by his enemy,
let him enter and possess Paradise;"
a doctrine this, which, besides incul-
cating a revengeful and bloody spirit,
implies an utter ignorance of that
frame of mind, which even our reason
teaches us is necessary, in order to
enjoy the presence of a holy God.
Indeed, the only mental gift which
this law inculcates, is zeal for its pro-
pagation; love, peace, gentleness,
long-suffering, patience, resignation,

are nothing regarded. The contradic- | foundations are, on which the Church tions, also, which are acknowledged of Rome builds her assertion, that she to exist in the Koran, are a strong is, exclusively, the Church of Christ proof of the forgery. Mohammedans on earth. The members of this church allege that these are not contradic-hold that the Church of God militant tions, but that any doctrine or revela- on earth, is visible to the outward tion that is contrary to a former one, eye, and may be pointed out by the is a repeal of it. This might do if the finger at all times, so that any one Koran be acknowledged by them to may know whither to resort, as to the have been framed according to the congregation of God's people. Let varying circumstances of the prophet; us see how far this is consistent with but if, as they say, the whole book history. In the time of the Emperor was in existence in heaven from all Dioclesian, the Christians were so eternity, at least we might presume wasted, that in the judgment of all, on finding it consistent. The only none of them were left; their books circumstance to which Mohammed were burned, the churches destroyed, appealed in proof of the divine authen- and the teachers martyred. Some ticity of his book, is its eloquent lan- few did indeed remain in secret, whom guage. In this, however, it falls far God knew; but where was the visible short of much of the Old Testament church? Where was it, when, in conprophets, or the Book of Job; and sequence of persecution, all the discieven of the Pagans, Piato and De- ples were scattered abroad? (Acts mosthenes. And even the excellence viii. 1.) When our Lord was seized, of which it boasts, resides only in the and his disciples had escaped, if a fluency and musical arrangement of visible church existed any where, it the words; for the sentiments are was among the Scribes and Pharisees. often frivolous and childish. Moham- Does not St. John bear witness that med bears testimony to the divine the Church of Christ (Revel. xii. 6, 7.) mission of the prophets that were signified by a woman, fled into the before him, and also of Jesus Christ. wilderness, where she had a place Out of his own mouth then we can prepared for her of God, that for a convict him; for nothing can be more season she might not be found out by at variance with those prophets, than her persecutors? The church was not his own book; which, therefore, we visible in the time of Elias the procannot suppose to proceed from a phet, when he complained that he was God, whose purposes change not, and left alone-" O Lord, (said he,) they whose nature never fails. have forsaken thy covenant, thrown down thy altars, and slain_thy prophets with the sword; and I, even I only, am left." Elias does not speak of himself as the only prophet left, but the only true worshipper, as is plain from the consolation afforded to him, that beside him there were seven thousand that had not bowed the knee to Baal.

CHAPTER FIFTH.

The Church of Rome is not the true

Church of God.

Here we see the church so concealed, that even a prophet knew not of its existence. In the scriptures we see the true altar of God removed, and the worship of idols established in the temple. Where then was the visible ehurch of God to be found, when those who assumed to be the

Between the Protestants and the Church of Rome, a contention has existed, as to which of them is to be considered as the true Christian Church, and whose members are the truc worshippers of God. They both acknowledge the existence and attributes of the one living and true God, and Jesus Christ to be his true and only Son; likewise, that all the sacred and canonical books of the scriptures are revealed by the Spirit of God."temple of the Lord," would admit The last mentioned article being admitted, it might be expected that a speedy end would be put to all controversy between them; for it is good reason that both parties should abide by the judgment of these books, of which both sides admit the authority. But, first, let us hear what the

none to public worship but idolaters? It is therefore clear, that a true church may exist, though they know not a congregation of God to resort to; yea, even though its members know not one another, nor are known to the world. According to the sayings of the Papists, Elias and the

seven thousand who would not bow | cil of Nice, nor thou the council of the knee to Baal, were no better than Arrimine, to take advantage thereby ; a company of heretics, dissenting for neither am I bound or held by the from the outward and visible church authority of this, nor thou of that: of Israel. Chrysostom says, (on Matt. | set matter with matter, cause with xxiv. that in the time of the abomina- | cause, and reason with reason, try the tion of desolation—that is, in the time matter by the authority of the scripof wicked heresy, which is the army tures, which are not partial witnesses of Antichrist, as he expounds it, "no for any of us, but indifferent to us proof can be made of Christianity, both." neither can there be any other refuge for Christians, who are desirous to know the true faith, but only the divine scriptures." Here, then, we perceive, from undeniable authority, that the true church of God may be hidden in obscurity, trampled on, and persecuted; and that consequently visibility is no proof whatever of the truth of that body of men which builds so much upon it.

Another position is, that the church cannot err; and hence it is concluded that, because the church of Rome was once a true church, it must necessarily be so now. This position, short as the terms are in which it is laid down, contains a great many errors: first, in regard to its general truth, it is at variance with the declaration of the apostle Paul, that a falling away is not only possible, but shall actually come. Again, even Papists confess that particular churches may err, for they accuse some of having done it. Yet they are no more, at best, than a particular church, as is plain from the writings of St. Paul, who directs an epistle to them as such; and it is plain that there are other churches who never were under subjection to them, nor in any way related to them, but as acknowledging allegiance to one Lord and Saviour-witness the church of Constantinople, of Egypt, of Ethiopia, and many others.

That general councils may err, although they represent the whole Christian church, appears from the authority of Augustine, who is quoted as one, to whom Romanists will sooner submit than to the holy scriptures: he says, (against the Donatists,) “ General councils, which are gathered of all the Christian world, are often corrected, the former by the latter, when by any trial of things that is opened which was shut, and that is known which was hidden;" and therefore the same author speaks to Maximian, the bishop of the Arians, “Neither ought I to allege the coun

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In the time of the Emperor Constantine was held the council of Nice, wherein it was decreed that Christ was God as well as man. In the reign of his son Constantius, the council of Arrimine decreed that Christ was not God, but only man: here we see two general councils flatly contradicting each other in an important article of faith; and the same thing may be remarked of the councils of Constantinople and of Nice; the former of which condemned the setting up of images in the church, and the latter allowed of it. And the fact that it is possible for a general council to err, is further supported by the authority of general councils themselves, for in a form of prayer, appointed to be used at the conclusion of every such council, they pray God "to spare their ignorance, and pardon their error." That the Pope of Rome may err, we are told on the authority of St. Augustine, who condemns Pope Innocent for teaching, "that young children cannot be saved except they receive the baptism of Christ, and also the communion of the body and blood of Christ.” Moreover, in the decrees, the canon law says, that if the Pope be found negligent of his own and his brethren's salvation; yea, though he lead innumerable people to hell, no mortal man may presume to reprove him; because he, being to judge all, is to be judged of none, “except he be found erring from the faith,' an exception completely establishing the thing contended for.

An examination of some of their peculiar doctrines will prove the same thing. It is laid down as an axiom, that the people should be kept in ignorance of the scriptures, that they may the more easily walk in the right way; on the contrary, our Lord says, the people of his day erred because they knew not the scriptures, (Matt. xxii. 29.) St. Paul also contradicts the pretended successor of St. Peter,

by recommending that the word of | solved to credit whatever this church God should dwell plentifully in the teaches, may freely enough believe people, (Col. iii. 19.) The people of this; but they who require something Berea are commended for comparing more than the assertion of the Pope, the things taught by Paul with the will inquire, on what part of the sawritten word, and for not receiving cred scripture this is grounded? and his doctrine, until, by such examina- after careful inquiry in the sacred tion, they found it to be of God. And volume, the conclusion must be, that even if an angel from heaven, or an it is not, as many of the popish docapostle himself, teach doctrines con- trines are, a corruption of the truth, trary to the written word, St. Paul but completely an invented thing, to pronounces him accursed.-The use which the Bible does not in any manof an unknown tongue in the scrip- ner allude. Indirectly, the scriptures tures, and in the public service of the completely condemn it, by pointing church, is so flatly contrary to the out the complete ability of Jesus Epistle to the Corinthians, that it is Christ to save to the uttermost, and wonderful it should have been perse- asserting that the saints are immedivered in. But it is said, in justifica- ately with him in Paradise.-Transubtion of this unedifying practice, that stantiation is another of their promithe Latin language is in truth the most nent doctrines, which they ground on universally understood of all tongues, the literal meaning of that assertion of and it is a great advantage for the our Lord, "This is my body;” but if professors of this religion, and who this be admitted, not only is the conmay chance to travel into foreign version of the bread into the body nations, to be able to find there a form fully proved, (and every separate of service to which they have been piece into a separate body,) but anaccustomed, and in which, therefore, other transubstantiation must be adthey may be able to join. In answer mitted, of our Lord's body into a door, to this plea, it should be remarked, | a vine, and a road. Again, it is conthat not one Romanist in five hundred tended, that beside the conversion of understands the Latin language, nor the substance of the bread into the is able, if required, to translate his substance of the flesh, bones, blood, common church service into his mo- and every other part of our Lord's ther tongue; therefore his being able natural body, the wine of the sacrato join in the public service in any ment undergoes a change of substance place where he may be, amounts to into the same thing. For this, hownothing; for he does not understand ever, the word of our Lord cannot be it in any place.-One of the chief doc- quoted; and if the words must be trines of Popery is the belief of purga- taken literally, as in the former case, tory; which, as they teach, is a place then the wine is not the blood, but where the members of their church go the cup which held the wine is the previous to their entrance into heaven. new testament, a doctrine which the Romanists believe that none beside Papists have not yet arrived at, members of their church can go to though we presume not to guess how that holy place; but that these, soon this also may be the case.-I though in some measure fitted for this will add a few more doctrines, without by being joined to their church, for insulting the reader's understanding whom alone the blood of Christ is by entering on the refutation of them. efficacious, yet have impurities in (They have been taught, and as far as them, from which neither the blood of their power lay, practised, by Popes, Christ, nor a union with their church, who are believed by their church to be is completely capable of freeing them; infallible: and let it not be said that they are therefore compelled to go, this church has ceased to make any immediately after death, to this place such pretensions; for another article called purgatory; where, in due time, of faith is, that she is unchangeable ; they find the fire powerful enough to and therefore we may suppose it is raburn out that which the blood of ther a politic compliance with the Christ could not wash out; although spirit of the times that keeps her quiet this blood is sufficiently cleansing to now.) One of these doctrines is, that render the garments of the saints the Pope has a right to depose from mentioned in the book of Revelation their thrones, independent princes, white as snow. Those who are re-kings of nations-to absolve their sub