have no difficulty in finding there any of the dogmas of the darkest night that ever settled on the cnurch.' pp. 89, 90.

In defence of an universal atonement, and in opposition to one that is partial and limited, we have this just, though poetical paragraph.

Now in regard to the first aspect of the atonement suggested, we can no more doubt that it had this original universal applicability, than we can any of the plainest propositions of the bible. If this is not clear, nothing can be clear in the use of the Greek and English tongues-and we discern in this, we think, a strict accordance with the ordinary provisions which God has made for man. We look at any of his gifts-from the smallest that makes life comfortable, to the richest in redemption, and we shall not find one, that in its nature, is limited in its applicability to any class of individuals. The sun on which we look sheds his rays on all-on all alike; the air we breathe has an original adaptation to all who may inhale it, and is ample for the want of any number of millions. From the light of the feeblest star, to full orbed day; from the smallest dew drop, to the mountain torrent; from the blushing violet, to the far scented magnolia; there is an original applicability of the gifts of providence to all the race: they are fitted to man as man, and the grandeur of God's beneficence appears in spreading the earth with fruits and flowers, making it one wide garden, in place of the straitened paradise that was lost. We might defy the most acute defender of the doctrine of limited atonement, to produce an instance in the provisions of God, where there was a designed limitation in the nature of the thing. We shall be slow to believe that God has not a uniform plan in his mode of governing men.' p. 97.

I will only ask for the insertion of one other extract. And I do it with the more confidence, as it will be found to harmonize with certain great and important principles, to which your own pages have been faithfully devoted. I wish, moreover, to submit to the inspection of Dr Channing, and other writers in the Christian Examiner for their encouragement, the fruits of their speculations during the last ten years. Who

can doubt, that the subjoined passages were penned under the influence, more or less direct, (I should say in consequence of the actual and personal perusal) of the pages of that enlightened work?

'We are of the number of those, who do not shrink from avowing the opinion, that the system of christianity, as it has been held in the world, is capable of progressive improvements in the mode of its exhibition. This, system in the mind of the Son of God, was complete, and was so given to mankind. But we think, that the world has not yet availed itself fully of the scheme. No earthly being ever yet so well understood the laws of the mind, as the Son of God; and the system as held by him was adapted to the true nature of created spirits, and to the regular course of things. But christianity has often been attached to schemes of mental and moral philosophy, as remote from the true one, as from the center thrice to the utmost pole.' Now, the improvement which we anticipate, is, that men will consent to lay aside their systems of mental science; and with them, much also of the technicalities of their theology-and suffer religion to speak in the words expressive of what Locke calls large round about sense,' that they will be willing to inquire first, what philosophy reiigion teaches, and then ask, if they choose, whether that philosophy is to be found in the schools. Could all the obstructions in the way of correct mental philosophy and natural science, be at once removed, we have no doubt that the christian system, would be seen to fall at once into the scheme of material and mental things. Now this is the kind of improvement which we expect will take place in theology. An analogy could never be established between theology as it has been held, and the common course of events. Religion as it has been often presented has been unlike all other things so cold, distant, unliving, and formal, that we wonder not, that men who have had tolerably correct notions of the laws of the mind and of facts, should have shrunk from it; nor do we wonder, that the preaching of no small number of ministers should have been fitted to make men arminians, socinians, or desists.

We have sat down in pensive grief, when we heard from the lips of tyros in divinity, (as the first message which they bring us,) sollemn and unmeasured denunciations of reason in matters of religion. We have asked ourselves, whence the herald has derived his com

mission to commence an assault on what has been implanted in the bosom of man by the hand of the Almighty? Has the book, which he holds in his hands, told him to utter unfeeling and proscriptive maledictions on all just views of mental operations? Has God commissioned him to summon the world to a rejection of all the lessons taught by the investigations of the mind, the decisions of conscience, and the course of events? Is the God who has hitherto been thought to be the God of creation and providence, coming forth in the old age and decrepitude of the world, to declare, that the fundamental principles of civil society, the judicial inflictions of his hand, the lessons taught us in parental and filial intercourse, and in the reasonings of sober men with the eye upturned to heaven, have all been delusive; and that the new revelation is to set at defiance all that has been ascertained to be law, and all that the world has supposed to be just maxims in morals? We marvel not that thinking men shrink from such sweeping demunications. Nor do we wonder that the ministry is often despised, the sanctuary forsaken, and the day dreams of any errorist adopted, who professes to give them proper place to the inferences drawn from the government of God.

It is a maxim, we think, which should rule in the hearts of christian men, and

Most of all in man that ministers,

And serves the altar,'

that the world is to be convinced, that christians are not of necessity fools. And in doing this, we care not how much of sound reason, and true philosophy, and the analogies of nature, are brought into the sacred desk. The truth is, that religion sets up its jurisdiction over all the operations of the mind. And the truth is also, that those who have done most to vilify and abuse the use of reason, have been the very men who have incorporated the most of false philosophy into their own systems of divinity. It is not to be concealed, that the most ardent desire of the enemies of religion, is that its ministers and friends, should deal out fierce denunciations against reason, and set up the system of christianity as something holding in fixed defiance all the discoveries of knowledge and all the schemes of philosophy. More than half the work of atheism is done, if the world can be persuaded, that christianity contemplates the surrender of the deductions of reason, and the course of the world, into the hands of infidel philosophers; nor do we know a more successful artifice of the enemy of man, than the schemes which have

been devised to effect such a disjunction, and to set up the christian plan as something that stands in irreconcilable opposition to the course of nature, and the just process of thought.

But, if the view which we have taken of this matter is correct, then all the works of God, far as the eye can reach, and far on be-yond, are in strict accordance with the christian scheme. One set of laws rules the whole; one set of principles reigns every where; one grand system of administration is going forward. Apparent differences between the christian scheme and the course of events, are daily becoming rarer, and soon the whole will be seen to harmonize. The laws of mental action are becoming better understood; and are found to coincide more and more with the plain unperverted declarations of the bible. The laws of nations are growing more mild, tender, bloodless, and forhearing. The great principles of morals are laying aside the ferocity of the darker ages, disrobing themselves of the principles of the Goth and the Vandal, and returning more and more to the simplicity of primeval life-to the principles of Abraham, " that beauteous model of an eastern prince, of David the warrior poet, of Daniel the far-sighted premier, of Paul the mild, yet indomitable apostle, and of Jesus the meek Son of God." pp. 112–114.

USES OF SOCIETY.

Men have buried themselves in solitude from various motives; the indolent and selfish to avoid the toils and conflicts of active duty; the timid as a refuge from danger; the weak to escape temptation; the disappointed and sorrowful to indulge in privacy the luxury of grief; and the misanthrope to nourish his spleen. Foiled ambition and vanity covet it alike to forget, and be forgotten; wisdom that it may pursue its train of meditations unbroken, and piety that, the attractions of the world shut out, the soul may dwell in heavenly contemplations.

It has been chosen from motives to be condemned, or approved. But though we may approve the motive, it does not follow that the act is wise.

The importance of occasional retirement, for the purpose of self examination, reflection, and prayer, cannot be too strongly urged. It is necessary to enable us to resist the solicitations of sense and allurements of fashion. Without it we can hardly achieve that victory over the world and ourselves, which religion proposes as one of the most precious attainments of the christian.

But though seasons of seclusion are essential to our virtue and happiness, continued and chosen solitude is probably in all, or nearly all cases, prejudicial to both. Man was born for society, and society must educate him. Its influences are needed to conduct him onward. He cannot attain his appropriate dignity and excellence without it.

What are some of its uses, and how may it be made to assist our virtue?

In the school of society we acquire habits of selfgovernment and benevolence. These, as reason and christianity teach, are among the chief excellences of our nature, but they cannot be obtained in a state of seclusion.

It is sometimes mentioned as one of the advantages of solitude, that it favors tranquillity of mind. It presents, it is said, few occasions of perturbation. Passion is calm from want of objects to inflame it. Far removed from scenes of noise and strife, the collisions of interest, the fierce contests of ambition, and seductions of unholy pleasure, the recluse pursues his even way. His em