ments by which they were to receive their fulfilment, it was the Divine purpose, for many wise reasons, to conceal; and, therefore, that they are effectually concealed. Infinite wisdom will not in this, more than in any thing else, be defeated. Men may guess at every thing except the truth, but the truth they will never guess at.

Mr. D. after taking it for granted that a new state of the world is on the point of being ushered in, seems to suppose that a number of wonderful changes ought without delay to be commenced. Our unpurified intellect, nevertheless, does not enable us to see that one of all his inferences is legitimately made, even on the supposition that the millennium is as near at hand as he believes that it is. "Sectarism," he says, "is now falling like the worn out economy of Moses, in the days of Paul."-And again-" Our fathers are about of as much use to us as Paul's fathers were to him." We are not at all surprised that a man of such extraordinary attainments as Mr. D. should speak slightingly of "our fathers;" although he had but a little beforesuch is his consistency-admitted that we should "venerate their memories," and "never mention their names but with love." But there is something here that we really did not expect; and yet perhaps we ought to have expected it. Paul's fathers were not only bigotted Jews, and in general bitterly opposed to the gospel, but they had no more than a part of God's revealed will. Paul himself enjoyed the advantage over them, of knowing what is revealed in the New Testament. And does Mr. D. mean to insinuate, that we are to have a like advantage over Luther and Calvin, and other fathers of the Protestant church? Does he intend to convey the idea that another revelation is yet to be made; which will render those who receive it as superior, in point of religious know

ledge, as the great apostle of the Gentiles was to his ancestors, whether good or bad? If he does not mean this, or something equivalent, there is no justice or propriety in the comparison; and the sentence contains nothing but a pert expression, most unbecoming the place and occasion on which it was uttered. And if he does mean that a new revelation is to be made, he only discovers to what a sad extreme his visionary notions have carried him. The canon of scripture we know is complete, and is solemnly sealed in the last chapter of the Apocalypse, with the most tremendous threatenings to those who shall either attempt to add to it, or to take from it. The millennium will give us no new revelation. It will, doubtless, give us a clearer view of some parts of that which we have, and a higher esteem for, and a greater delight in, the whole. Nor will Christians then, in our judgment, differ from real Christians now, in any thing but in a superior degree of sanctification, and those improved views of scriptural truth to which we have just adverted. But this will by no means constitute such a superiority in religious knowledge over Christians of the present day-the point to which Mr. D. was speaking-as Paul possessed over his Jewish progenitors. "The millennium," says an excellent writer on this subject, "is to be considered as the full effect of the Christian principles in the hearts of men, and over the whole world."

Mr. D. manifestly supposes that creeds and confessions, and ecclesiastical arrangements generally, as they now exist, stand in the way of such an intense study of the Bible, as the great events before us imperiously demand. Here too we find our opinon in direct opposition to his. We are not disposed to admit for a moment that he thinks more highly of biblical studies, or biblical knowledge, or biblical au

thority, than we do ourselves. These studies, and this knowledge, and this authority, we maintain as strenuously as he, can never be too highly estimated, nor too warmly recommended. But we maintain also, that our present ecclesiastical establishments afford facilities for the study of the Bible which we could not otherwise possess; and that the study of it is now pursued, and its authority inculcated in these establishments, beyond what there is any reason to believe would be realized, if Mr. D. could be gratified in subverting them altogether. The youth in training for the gospel ministry, to whom Mr. D. addressed this discourse-and we believe it is the same in the other theological seminaries in our country-spend a very large proportion of their time in the immediate study of the Bible. They study it intensely: They study it in the original languages in which it was indited by the Spirit of truth: They study it with the assistance of learned professors, and the works of the best biblical criticks that the world has produced: They study its chronology and geography, as well as its history and its doctrines: They study its connexion with profane history: They are required in all their exercises to confirm what they say, by the unequivocal authority of the word of God: They are taught that the authority of this word is supreme and exclusive, in all that relates to religious faith and obedience. What would Mr. D. have more than this? Does he believe that with all his illumination he could give better instruction than is given by the united talents of the professors of these seminaries? Or if he had the modelling of them all anew, could he introduce a system that would give a better knowledge of the Bible than is now given; or better enforce its paramount authority than it is now enforced? If he

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means to insinuate this, we have only to say, that he produces ample proof of his confidence, but none at all of his capacity.

Another, and it would seem to be a principal reason, why Mr. D. would set aside not only all formularies of faith, but all "church courts, as they are now constructed," is, that they oppose or interfere with those great operations and strenuous exertions, which are necessary to introduce mankind to their "millennial rest." Here our opinions are so completely at variance with his, that we should deem it no difficult task, to show conclusively to every candid mind, that our present ecclesiastical arrangements afford much help, and offer no hindrance, to any measures and efforts by which the world is eventually to be instructed in the knowledge of the Redeemer, and effectually won to him. What are the institutions and efforts necessary to this purpose? Are they not found in Bible societies, Bible translations, Bible classes, tract societies, education societies, missions and missionary societies, Jews' societies, emigration societies, prison societies, Sabbath schools, mariners' churches, orphan asylums, charity schools, and other benevolent associations which have for their objects the instruction of the ignorant, the relief of the necessitous, and the reclaiming of the vicious. Now we affirm, without fear of confutation, however we may be contradicted, that there is not one of all these benevolent institutions, whose operations are hindered by any principles, forms, or usages of the Presbyterian church

nor, so far as we know, by any other Protestant church; and that in regard to many, perhaps to the most of the institutions that we have mentioned, very important aid is derived from organized ecclesiastical bodies: so that the good done, would not be a tenth part of what

is now done, if these bodies" were split into the dust and powder of individuality."

Combined operation and effort are known to be essential to the success of great enterprises for the good of mankind. The several Protestant denominations are already combined for this purpose, each in its own sphere, and in regard to Bible societies, in a common exertion. But all excess is to be avoided. Although combination be essential to the doing of much good, yet there is in this, as in every thing else, a maximum which we ought, if we can, to ascertain and regard. Associations for the best of purposes, may be too large, as well as too small. Probably the associations which are formed by the existing religious sects, are of as proper a size for activity and usefulness, as any that could easily be devised; and the emulation which exists among them, certainly renders them more efficient, than if this stimulant were wholly neutralized by their being all amalgamated.

Bible and missionary societies are those which act on the largest scale-And where is the denomination, professing the doctrines of the Protestant reformation, that is not, at this hour, actively and zealously engaged in the operations of these associations. In England, Bible societies are opposed by a part of the established church, and by a very small section of the Episcopal church in this country. But the efficient aid which the Bible cause receives from that church, is probably many times greater than it would be, if all its creeds and forms were annihilated. In the Scotch church, the Congregational and Independent churches, the Methodist church, and the Baptist church, we believe the co-operation in Bible associations receives no opposition, but a universal and cordial concentration of effort. In missions, too, all these churches are zealously en

gaged: And it is pleasant to observe, that whatever sectarian feelings may exist at home, the missionaries, when they meet in heathen lands, lay them almost all aside; and live, and love, and cooperate as brethren. In this way, it may be, the walls of division between Christian sects will at last be so far prostrated, that while each may retain its peculiar forms and usages, all may cherish a spirit of Christian feeling and fellowship-We are not sure that the millennium itself will entirely put an end to different denominations of Christians; although it will certainly terminate their unhallowed alienations.

In our own country, and in that church of which Mr. D. is a discontented member, we would willingly be informed what one plan or scheme for the promotion of the gospel, has not even been favoured and promoted by the church, as a church. From the General Assembly down to the church sessions, Bible societies and missions, and Sabbath schools, and Bible classes, and associations for prayer and religious conferences, have been patronized and promoted. We have indeed to lament the want of a due degree of enlightened zeal and liberality in promoting the gospel. But what individual feels himself circumscribed or restrained, in any exertion to do good, by his religious connexion? excepting always such schemers as Mr. D. who think that if the religious world were once laid in common, they could so organize it anew as to introduce the millennium at once; if indeed it is not their wish to leave every individual always to act by himself.

We now proceed to say something-and we do not intend it shall be much-of the unintelligible parts of Mr. D.'s discourse.

Painters tell us that a part of their art consists in a knowledge of what they call the clair-obscure ;