the Word of God. It is a wrong view, that it should be adopted from the word or Traditions of men, or the Formularies of Faith, drawn up by uninspired men. Because

the former goes directly to the original fountain of truth; while the latter, to a certain degree, at least, rests in error. Because the one trusts in God alone; the other, partly, in men, who are thus considered necessary to perfect God's laws. Because the one obeys God, rather than men; the other obeys men, rather than God. Because the one is perfect allegiance to God; the other, a divided allegiance. Because the one, in that particular instance, is true piety; the other, defective piety. Because the one exercises full confidence towards God; the other, at the best, only a weakened confidence. Because it is better to rest in Infinite wisdom, than finite frailty. And because Divine approbation must be infinitely superior to human; and, therefore, the moral motive in the one case, must be infinitely superior to the moral motive in the other.

It is a right view, that every man should be fully persuaded in his own mind. It is a wrong view, to believe, merely because others believe. For in the one case, there is a living, all-animating faith, fruitful in good works, zealous in the cause of truth, filling the mind with peace, operating as the victory over the world, inspiring hope and joy, and preparing for a blessed immortality in the regions of peace and love. In the other, there is no faith at all; religion has a name, without its reality; it has no life and power, but is dead, and no good can be derived from it, either here or hereafter.

It is a right view, to exercise reason in matters of religion. It is a wrong view, to discard it, and trample it in the dust. Because in the former case, we can give a reason of the hope that is in us; while, in the latter, we have no reason to give. Because reason is patient and docile, open to conviction, and ready to receive and glad to welcome light; while the mind, in the absence of reason, is wayward and perverse, unstable and violent, obstinate and self-willed. Because reason is favourable to the perception, and the reception of truth; while the mind, without reason, can understand nothing, and can know nothing, of either truth or error, right or wrong; and is utterly incapable of engaging in any investigation, or forming any idea whatever. Because reason distinguishes the man from the brute, and the rational man from the poor idiot. And because, in all the affairs and concerns of life, we are happy only when we act according to reason; while

we are unhappy, and often miserable and wretched, when we will have none of its reproofs, and despise its counsels.

It is a right view, to contribute voluntarily towards the support of Religion. It is a wrong view, to compel men to support it, by human laws, pains and penalties, bonds and imprisonment. Because God does not himself use compulsion in his service, and for men to use it is to sin against him. Because that service must be the service of love, while compulsion and tyranny desecrate it by the spirit of hatred. Because God loves a cheerful giver, and any offering that is presented with reluctance, where the heart is not found, is a mockery to him, and is offensive in his sight. Because liberty is better than tyranny, gentleness better than violence, kindness better than cruelty, the love of God better than the fear of man, the force of love better than the power of force, heavenly motives better than worldly enactments, a willing service better than a constrained one, peace better than strife, the honour of religion better than its disgrace. And, on the one hand, we have the former of these things, with all their pure spirit and blessed fruits; while, on the other, we have the latter, with all their bitter consequences of bad passions, strifes and animosities, confusion, and every evil work.

It is a right view, that we should believe that the upright and virtuous, and conscientious of all sects and parties will be graciously accepted of God. It is a wrong view, to maintain, that they only will be saved, who believe as we believe. Because the former principle is honourable to God; while the latter casts reproach upon him. Because the one is generous and benevolent, while the other is selfish and unfeeling. Because the one enlarges the mind, while the other contracts it. Because the one improves the heart, while the other debases it. Because the one is favourable to peace and harmony, while the other is most fruitful in party bitterness, animosity, and strife.

It is a right view, to maintain the necessity of individual personal righteousness, to future acceptance and blessedness. It is a wrong view, to believe that the imputed righteousness and obedience of another, supposed to be transferred from him to ourselves, can alone effect our salvation. Because the one cherishes moral individual responsibility, which is alone safety; while the other lulls it to sleep, which is most imminent danger. Because the one is consistent with the great moral lesson taught in the Scriptures, that "God will render to every man according to his deeds," while the

other, in effect, denies it, and sets the last Judgment aside. Because the one tends to promote goodness in the earth; while the other tends to give a loose to the passions, and would offer a premium to evil, if left uncounteracted, solitary and alone, operating from itself.

It is a right view, to regard Religion as the inspirer of cheerfulness and joy. It is a wrong view, to represent it in the aspect of melancholy and gloom. Because in the one case, it creates happiness; in the other, misery. Because in the one, it is an object of love; in the other, an object of dread. And because in the one, its interests are promoted; while in the other, its good is evil spoken of, and its progress is retarded.

It is a right view, to believe that God is an infinitely kind Father, whose love extends alike to all his children. It is a wrong view, to believe that he is a partial capricious Being, who has elected a few of his creatures to his exclusive favour, and consigned all the rest to irretrievable and everlasting misery, without any regard to merit or demerit in the parties, but solely from his own sovereign will and good pleasure, and "for the praise of his vindictive justice." Because on the one hand, religion is a system of pure benignity, and God is an object of the highest veneration and love; while on the other, religion is a system of injustice and tyranny, and God is an object of fear and terror. Because it is happier for us to think well of God, than to think ill of him; and because it is safer for us, morally, that he should be a pattern to us of all benevolence, than of all malignity.

It is a right view, to believe that God forgives the penitent sinner freely, from his own spontaneous mercy and goodness. It is a wrong view, to believe that He is with difficulty moved to pardon, by the entreaties, sacrifice, and death of an innocent being, as a satisfaction to his injured justice, and to appease his Almighty wrath. Because in the one case, the Scriptures are represented as merciful, and God is honoured; while in the other, the Scriptures are held up as malignant, and God is degraded. Because in the one, the penitent is encouraged to hope for mercy; while in the other, he is filled with dread, and may be overwhelmed with despair. And because an infinitely merciful Being is to be loved; while an infinitely malignant Being can only be hated.

It is a right view, to believe, that God will bring ultimately all his rational creatures to purity and happiness. It is a wrong view, to believe that he will consign the far greater

number of them to inconceivable and eternal torments. Be- · cause in the former case, he is represented as purely benevolent; while in the latter, as wholly and utterly malignant. Because in the one, the imitation of God is highly calculated to improve us in mercy and love; while in the other, the imitation of him must fill us with the darkest, bitterest spirit of vindictiveness. And because in the one, the most glorious consummation is unfolded to us that the mind can conceive; while in the other, the most dreadful doom is denounced, that Almighty Vengeance could devise, or Infinite Wrath inflict.

For

Now in these opposing religious opinions, and the effects naturally arising from them, we may see clearly the doctrine taught by our Saviour, Jesus Christ; namely, that Right Views, are Right Life. It would be strange indeed if it were otherwise. It would involve an absurdity, if it were said, that the light within a man, led him into darkness; or the darkness within him, led him into light. That which is right in principle, must lead to right in conduct; and that which is wrong in principle, must lead to wrong in action. this is as true in morality and religion, as that a good tree must bring forth good fruit; and a corrupt tree bring forth corrupt fruit is true in nature. This is the indisputable law of cause and effect; and it is equally true in spiritual things, as it is in natural things. And it is no objection against it to say, that men are often inconsistent with their opinions. They may, with their professed opinions; but with their real opinions, they cannot. They may with their dead or sleeping opinions; but with their living and waking opinions, they cannot. Or if they are sometimes better, and sometimes worse, than their opinions, it is because there is something better, or something worse, blended with them, in their thoughts and feelings; and that something, for the time, exercising an ascendancy over the mind. For an effect, whether in nature or in morals, cannot be contrary to its cause. And, therefore, most true it is, that Right Views, are Right Life.

Let the advocates of truth, and the friends of mankind, follow this great principle out. Let them seek to impress it deeply upon the mind, and present it clearly to view. It is their guide and monitor; and if they listen to its counsels, it will lead them finally to the object which they have in view. Let them be careful to ascertain what is right, in morals and in religion, by its salutary tendency, by its good fruits; and let them steadily promote it; assured that in the end,

it will lead to good. They have only to persevere, and success will ultimately follow. Let them, therefore, not be weary in well doing; and in due season they shall

they faint not.

reap, if

There is one reflection arising out of the preceding remarks, beyond the main question, which ought not to be passed over unnoticed. True religion can lead only to good. That system which leads to evil, proves itself to be false. For "God is light, and in him is no darkness at all." And "wherefore by their fruits," says our Saviour, "ye shall know them." There is no elaborate argument needed here. The Saviour's test will decide the question. For though "heaven and earth shall pass away, yet his word shall not pass away." OBSERVER.

THE TRUEST FRIEND.

BY CHARLES SWAIN.

THERE is a Friend, a secret Friend,
In every trial, every grief,
To cheer, to counsel, and defend,
Of all we ever had the chief!-
A Friend, who watching from above,
Whene'er in Error's path we trod,
Still sought us with reproving love;
That Friend, that secret Friend is God!
There is a Friend, a faithful Friend,

In every chance and change of fate,
Whose boundless love doth solace send
When other friendships come too late!
A Friend, that when the world deceives,
And wearily we onward plod,

Still comforts every heart that grieves ;

That Friend, that faithful Friend is God!

How blest the years of life may flow,
In one unchanged, unshaken trust:
If man this trust would only know,
And love his Maker and be just!
Yes, there's a Friend, a constant Friend,
Who ne'er forsakes the lowliest sod,
But in each need, His hand doth lend:

That Friend, that truest Friend is God!