Deism is the effect of a depraved heart, and (whether with much or little "knowledge,") a narrow intellect.

The remedy for evils such as these, cannot surely be to raise outcries against knowledge, or vainly to struggle against the increasing power of education. Those who enter on so hopeless a course cannotought not to, find success. It is, indeed, a delusion to suppose, with some, that the spread of knowledge will be accompanied necessarily by a moral renovation of the world. But though we look not thus on any system of education as a key to unlock the imaginary storehouse that contains the summum bonum of the human race, though we look not for the magnificent effects of diffused knowledge which some foretel, there is no Christian duty more plain or imperative than that of instructing the uninformed, enlightening those that are in darkness, and alleviating, so far as our power extends, the curse of ignorance which afflicts mankind.

We may indeed find strange co-adjutors in our efforts those who, like the infidel encyclopedists of France, affect to give forth the most profound knowledge in a popular form: and we may meet strange enemies-those ill-taught zealots who imagine the interests of religion and ignorance to be identical! But we must not be deterred either by the false friendship of the infidel idolator of "knowledge," nor by the vain vaticinations of the despiser of " mere human learning."

The Christian, who would fitly maintain the honor of his faith, must fight its battle with unsullied weapons of argument and candour, and in a nobler arena, the circle of honourable literature. It is time that the meagre technicalities of exploded controversial systems were abolished; the uncouthness of an affected dialect laid aside; and the ancient truths of our Reformed Faith, defended, in their purity and simplicity, in language of a congenial character. Let us not deceive ourselves by imagining that the moral evils of our times grow less, because we shut our eyes, and refuse to see them. Without doubt, our holy religion is suited to all the possible exigencies of man; but who shall wonder that it is not more prosperous, while it is associated, by its advocates, with principles that " decay, wax old, and are ready to vanish away ?" or delivered in an antiquated style which is conceived to be "Evangelical," because it bears a faint analogy to the stately diction of our Church formularies, or our English translation of the Bible? It is surely possible to clothe the truths of our religion in language as plain and chaste as any other truth will admit of; and why then mus+ they be any longer associated with the barbarous phrases of a barbarous age,―with a quaint theological language, the offspring of perverted taste, and decrepit intellect? Men whose whole theology is contained in one idea, or one small circle of ideas, will perhaps be inclined to denounce a purity of style which they might not be able to imitate; or to retain for them

selves those consecrated words and licensed phrases which have so long supplied the place of thought. But, if we would see Christianity maintain that lofty situation which is its right; if we would see the most knowing infidel abashed before its dignity, we must see to it that we are guiltless of encumbering its purity with worn-out crudities, and studied vulgarity.

In a word-It is notorious that infidelity has a powerful hold upon our literature; education irresistibly advances; morality is every where relaxed; society seems, indeed, to be almost subsisting on the lingering credit of ancient notions and expiring opinions. And in this convulsed state of the moral world can it be doubtful what course the Christian Church is bound to pursue ?

While we can advocate no lenient dealing with the unthinking infidelity of our times, it is necessary to maintain the first importance of a recurrence to the vigorous and life-giving principles of our faith; and an abandonment of mere artificial peculiarities, which by their affectation and littleness, deform the dignity of those eternal truths, the simple enunciation of which might fill with solemn awe the most obdurate mind. And I would indeed ask, whether it be not a high offence against the majesty of Truth, to render it contemptible in the eyes of any man? Not that I would justify or even palliate the stupendous folly of scoffing at or neglecting the fearful realities of a life to come, because of the weaknesses of some professors of

religion? Not that I would tolerate for a moment the monstrous thought, that the profound verities of an hereafter are to be treated as mere matters of taste! But, if the Chief of the Apostles toiled with assiduous anxiety, that by any means he might gain some"-how can we deem ourselves his worthy followers, while we persist in giving our instructions to mankind in unnecessarily repulsive modes ?

But the superstitious obstinacy with which too many have adhered to pernicious though favorite formalities of diction, has not been more favorable to the growth of infidelity, than the incautious concessions of others on more important points. For thus that "natural religion," wherein the infidel so much confides, comes frequently to be regarded as the necessary datum for revelation, and, consequently, as previously established on independent grounds. If there were no ulterior evil in this fatal concession, there is this— that it gives currency to a specious language which suits alike the theology of the Christian and the Deist; which originates in the minds of many the insidious notion that there is no important difference between the two; and that, in reality, so far as they do differ, the Deist may, perhaps, have the advantage, as he is a professed follower of "reason." But this is far from being the only evil that results from this prolific source-this admission of the possibility of a purely natural Theology. This is, indeed, the chief ground of that portion of modern infidelity which pretends to

be reasonable, and, as such, deserves a closer examination than it has often met with.

Of the force of these remarks, the world has, not long since, had powerful proof, in a popular discourse written in this convenient tongue, which suits alike the infidel and the believer.' In that discourse, though Christianity (when slightly alluded to) is generally treated with tolerable respect, the tone is anti-christian throughout; and, but for the ambiguous dialect of the Natural Theologians, it would not be endured by most of those, by whom it is now read and admired. The disguise of sentiment is not, indeed, perfect, though sufficiently so for the general eye; but the latent sarcasm wherewith the best advocates of our faith are disparaged, the tenderness for the fame of notorious unbelievers, and, above all, the intangible duplicity of injurious hint or innuendo, reveal, but too faithfully, to the attentive reader, the creed and character of the author.2

Our popular Deism is, indeed, a most subtle foe; for it has even invaded our libraries and our temples, and passed, with most of us, as a friend! It is a subtle foe; for its bland words of liberal seeming flatter the pride and lull the suspicions of the many! And they who will engage with this enemy of God and man will find but few allies. The Reformed Church of this realm may almost anticipate a singlehanded conflict!-it may be that so powerful a

Lord Brougham's Discourse of Natural Theology. See note A. 2 See note A.