advocates: we must then endeavour to discern where the regard for this truth becomes too exclusive, or runs into extravagance, and so becomes an ignis fatuus, leading on its unsuspecting followers into the dark and inextricable mazes of errour. Such a course of impartial eclecticism will indeed unfit one to be either the leader or tool of a party; but it will qualify him for the nobler service of truth. There will be some hope of convincing an opponent of his errour, if we recognize and acknowledge the truth of which he has been in pursuit; while he will feel that an indiscriminate censure is unjust, and follow on the more eagerly after that light, which is so clear to himself, but which his assailants refuse to see.

While the controversies by which the church in our times is agitated, are, in themselves considered, only evil; yet it is not difficult to see how they may be overruled by Providence to great and good ends. The doctrines which are now the subjects of this animated discussion, will probably be held hereafter more purely than before, by the great body of Christians. The rust which had grown over them by long disuse, will be rubbed off by the collision of debate, and the dross by which their gold was made dim, will be purged away in the fiery ordeal of controversy.

In seeing the unchecked and luxuriant growth and spread of false opinions, it is some consolation to reflect, that if errours really exist, it is better they should be allowed a full developement, than be left to lurk, as a secret poison, in the body of the church. While, then, we see in these violent eruptions, the symptoms of an inward disorder of the system, we see also the evidence of an approaching relief, and the promise of renewed health.

There is another still more cheering aspect in which we may view the present imperfect and erroneous conceptions of Christianity, which in themselves are so much to be lamented. Since in religion, knowledge depends upon experience, and the latter is necessarily progressive, so must also be the former. And this is true of the religious knowledge of the Church as a whole, as well as of that of individual Christians. The Christian, in the first stages of his religious life, has only a vague and incomplete knowledge of the whole system of Christian truth. Owing to some particular circumstances either in his outward or inward state, he seizes eagerly, and apprehends clearly one part of the general system. As these circumstances vary, and his experience is enlarged, other

parts of the system successively attract his attention, and become fixed in his belief. And he comes at length to a ma ture and complete understanding of truth, as the result of that providential discipline by which his religious life has been fully developed.

It is the same with the church as a whole. In the early periods of its history, while its religious life was as yet undeveloped, its knowledge of the great system of divine truth was partial and incomplete. And its advance in Christian knowledge, like that of individuals, has been always conditioned by its outward circumstances and inward states. The prejudices of the early Jewish converts in behalf of the ancient dispensation, made them slow to perceive the universal nature of Christianity, and its independance of the limitations of Judaism. The more free and untrammelled nature of Christianity was first apprehended by the Hellenistic converts, who, from their external relations, were free from the bias under which their Jewish brethren were placed. Again; the Christians of the Oriental church, in the second and third centuries, from being placed in immediate contact and conflict with the Gnostics, (who weakened the sense of moral obligation by making all evil the result of our natural, bodily organization,) were inclined to exalt the powers of the free will, and overlook comparatively the dependance of man upon divine aid for the right exercise of his moral powers. But when, in the fourth century, the outward relations of the church were altered, and it was now placed in conflict with the Pelagians, the grace and sovereignty of God became as prominent, as the powers of man had formerly been. Thus is one point after another, in the great system of truth, gained to the knowledge of the church, in the progress of its history. One side after another of the great orb of revelation is turned upon the eye of Christian reflection. What was obscure, becomes luminous; what was defective, is supplied; and the parts being separately considered, the idea of the whole is gradually heightened. The great points once settled in the convictions of the church, are indeed momentarily forgotten or obscured, and often need to be again impressed; still there is a perceptible and steady advance of knowledge. We may, then, look upon the imperfect and erroneous views of Christian doctrine now so prevalent, as constituting perhaps a necessary stage in the progressive developement of Christian knowledge. Now we 4

VOL. I.

know in part. And it will not be until the church has been led, by the nurturing grace of its exalted Head, through all the needful vicissitudes of its earthly destiny, that at last, its spiritual life being complete, its knowledge, springing from this vital source, shall also be perfected.

In entering upon the work we have undertaken, we cannot but feel some solicitude in view of its responsibilities and dangers. In times of excitement, whatever bears on the agitated questions, takes strong hold upon the public mind, and ought therefore to be well considered. As we shall be compelled, by our convictions of duty, to speak openly and decidedly on many subjects about which the minds of Christians are divided, we can hardly hope to escape opposition; and shall thus be exposed to the feelings so often kindled in the conflict of opinions. We know of no way to guard ourselves against this danger so effectually, as to cherish the dispositions which the truth for which we contend, is calculated to produce, and to keep high in our view, above all personal considerations, the great end for which it was revealed. Should there be any thing in the conduct of this work contrary to Christian charity, or tending, by a rancorous spirit or offensive manner, to foment the unhappy divisions of the church, we should expect to suffer the reproach of our own consciences, and to meet with the disapprobation of all good men, and of the final Judge of the world. If, however, in faithfully discharging the duty to which we are called, in maintaining what we believe to be true, and opposing what we believe to be false, we should arouse the anger or hostility of any class of men ;-for these effects, we should not consider ourselves responsible, but regard them rather as signs of the badness of the cause of those by whom they might be exhibited. "Two sorts of men there are," says Bishop Berkley, "one, who candidly seek truth, by rational means; these are never averse to having their principles looked into, and examined by the test of Reason. Another sort there is, who learn by rote a set of principles and a way of thinking, which happen to be in vogue. These betray themselves by their anger and surprise, whenever their principles are freely canvassed."*

That momentary jarring of the temple which necessarily attends the lifting of its pillars from off the sandy basis to which they had been removed, and replacing them on their * Defence of Free-thinking in Mathematics.

proper foundations, is little to be feared, and prepares for a permanent rest. On the contrary, that false quiet, which many are so anxious to preserve,-that superficial and fragile tranquillity, artificially frozen over the boiling waters of dissent, is of little value while it lasts, and awaits only the next accident from without, or swell from within, to shiver it to atoms.

We would say, in conclusion, that if our labours shall have the effect to awaken in the minds of any an increased interest in the doctrines of the Christian religion,-to promote the knowledge of these doctrines where they may be little known, or to confirm in the belief of them any who may be wavering, we shall have a sufficient reward. Through the efforts and conflicts of our pious fathers, the founders of our institutions, we have received a form of doctrine, in a great measure free from the corruptions by which the energies of Christianity have been elsewhere suppressed. This divine religion has been the weal of our country in times gone by: and if our institutions are to be preserved through future times, this religion will be their salvation. How zealous then ought those to be, who hold in trust this richest legacy of the past, to transmit it unimpaired through the troublous crisis in which, we live, that it may enter, as a controlling and conservative element, into the era now opening upon the world!

ART. II.-LETTER TO THE EDITOR OF THE LITERARY AND THEOLOGICAL REVIEW.

From Rev. HEMAN Humphrey, D. D. President of Amherst College.

Mr. EDITOR-Will you permit me, in the commencement of your arduous and responsible undertaking, to make a few suggestions, in reference to the new Quarterly Journal, which you are about to submit to the judgement of an enlightened Christian public? That I consider the enterprise seasonable and auspicious to the interests of "pure and undefiled religion," it is unnecessary for me to repeat in this communication. It may be thought by some, that we have already more periodicals than can be well sustained. But if I do not greatly mistake the signs of the times, and the

voice of multitudes, from the east and the west and the north and the south, there is, at this moment, a call such as has rarely been heard, for a new religious publication. And it does appear to me, that under the title which you have assumed, a work may be produced, which, without interfering with what is decidedly correct and excellent in other periodicals, will fill a space unoccupied by them, better meet the exigencies of the times, and bear directly upon a greater number of the vital interests of the church. Indeed, there is moving somewhere, in the dim twilight of my conception, the beau ideal of a periodical, such as I have never seen,— much more perfect, doubtless, than I ever shall see. However this may be, I cannot but think, that a journal might be so managed, as to hold out stronger claims to general patronage, than have hitherto been presented, especially in the departments of theological discussion and practical piety.

Loud and extensive as the call is, which is bringing your journal into being, permit me to say, Mr. Editor, that its success and usefulness must depend upon its character. It must take a high rank with kindred publications. It must contain a variety of well digested matter, suited to the taste and wants of different classes of readers. Every department must be ably sustained; and in order to this, you must have a great deal of help. I am confident it is vastly more difficult than is generally supposed, to make a first rate periodical. It requires more time, and a greater variety of talent, than the majority of readers ever dream of. Let not the men, therefore, who have said, "We must have a new work," and who are able to make it what the public interest demands, let them not merely subscribe for it, and read it, and wish it well. They must think for it, they must write for it, and they must induce other able and judicious men to do likewise.

But essential as a strong concentration of talent is, to the success of your undertaking, you are perfectly aware, Dear Sir, that talent alone will not suffice. It must be power judiciously directed. It is easy to conceive, that such a work might be conducted with great ability, and yet do very little good; nay, that the interests of pure religion, might be made to languish and bleed under its influence. You will excuse me for saying, that the pen of every writer ought to be guided by the holy energies of a deep and pervading piety, and of high moral principle. How exceed