In our last number we came to a conclusion which evidently has not been allowed to conclude any thing. This is what we expected; and therefore have now to begin again. This seems to be unpleasant, and rather vacillating-but it appeared to us the only proper course to pursue. When the brethren were assembled at Chester, it was proposed by the editor that the Messenger should either be given up or pass into other hands, or a smaller periodical be issued in its place. To neither of these propositions would the brethren listen for a moment; although our feelings were decidedly in favour of some new arrangement. Not indeed that we have any objection to continue the work, but simply because of so many unwise, untoward, and opposing circumstances being brought into existence. Zealous and conscientious brethren may, and do differ, as to the best expediencies in carrying on, and spreading the interest of truth in the world. A certain course for doing good has sometimes been adopted from the purest intentions, but which, from the very nature of things, could not do otherwise than retard the progress of that which it intended to promote. The wise man has said, "In the multitude of counsellors there is safety:" but to show this to the conviction of those who are at the time led more by feeling, imagination, or self-gratulation, than by common sense and the true nature of the case, is difficult, if not impossible. In such a situation we cannot make progress in a right direction, and therefore it is better, far better, if it can be done with honour and honesty, to pause, and even to stand still, rather than to retrograde, or continue the conflict in a downward course. Such are our conclusions in this and in all similar matters. We say to all engaged in any enterprise, whether moral or physical, be sure you stop in time to escape from impending ruin. At the meeting referred to in Chester, the Messenger, as we have hinted, was made the subject of a distinct proposition. "Shall it, or shall it not, give place to a smaller work- —or shall it be given up altogether irrespective of any work?" This was the question. The idea of so small a body supporting two periodicals of the same kind, is perfectly utopian and altogether unnecessary, seeing that a channel is already open, in which every disciple who can write pretty correctly, and for edification, may freely express his or her feelings of attachment to the cause of truth, humanity, and of God. After much friendly discussion on the subject, all tending to one point, that is, the firm establishment of this periodical, the unanimous call of the brethren for us to continue our humble services, became irresistible, especially as it was supported by a liberal promise of a portion of that commodity without which no enterprise in the world can prosper. If, then, the brethren and the churches will now fill up their obligations to the best of their ability, no effort shall be wanting on our part to do the same. In every cause, whether good or bad, the old axioms are true, “United we stand— divided we fall;" "Where there is a will there is a way.' one way. There are some periodicals now in existence which, as we are informed, have cost the proprietors from two to three thousand pounds in their first establishment! The body was united; they all pulled The multitude also was in their favour. This made the work easy and less difficult to accomplish. The sovereign will of the people in these respects must be triumphant. From small beginnings, when the people are of one heart, great and important results must follow. This may yet be the case with the Messenger. Like other periodicals, it may take the wings of the morning, and by its illuminated pages edify and enlighten its thousands and tens of thousands of the human family. Who will say this shall not be the case? The devil and his adherents would gladly do so. But they have been greatly crippled. They cannot do as they would. The mighty angel, descending from heaven with the great chain in his hand, long ago commenced his operations, and he must progress till his work be completed. To our minds things in society are favourable to such expectations. Men, we mean intelligent men, are becoming wearied of theories and of text-preaching. They are looking after facts, veritable and immutable facts, as the only basis upon which to build for present peace and future glory. Brethren, let us do our part in promoting in every possible way the best, the eternal interest of each other and of all. This we are persuaded is the great business of human life. REFORMATION.-No. II. J. W. Ir was remarked, in a former article on this subject, that the religious systems of the day are opposed to that law of progress so essential to the development of man's nature, as well as to the fulfilment of his destiny; and, in obedience to which, man must for ever strive to surmount the obstacles by which some, from an imperfect knowledge of his character, hope to arrest his steps. It is from the point of view afforded by this striking trait in human nature, that we can best contemplate some of the features of the proposed reformation. For as in the scenery of nature there are certain positions and elevations from which a landscape will be seen to the best advantage, so it is in regard to revelation, and the subjects which it presents. Both nature and revelation are works of God, and both must be viewed from favourable points. It is from an ignorance or neglect of this precaution, that men often take such partial views of religious truth, one thing remaining concealed by another, or the various subjects being seen in false lights, or out of their just relations. Man, then, in the moral world, like the material earth which he inhabits, is in constant movement. Unlike the latter, however, he moves not always in one direction, neither does he describe a fixed and prescribed circuit. His tendency may be either upward or downward. He may advance or retrograde. In some one of these directions, however, he must continually progress. Heaven attracts him by its glories, or earth deludes him with its toys. Good men seek to co-operate with the Deity in the work of his salvation, while the wicked are co-workers with Satan in obstructing it. And this enemy of our race not unfrequently converts even the well-meant efforts of the good, into the most fatal injuries. It may not be doubted that the men who framed the religious systems of the day, were actuated by the most benevolent motives in drawing up those formularies of doctrine and church government. They knew that men were prone to apostatize from truth. They felt that there was in human nature a strong tendency to corrupt or abandon the purest principles of doctrine. They thought, therefore, that a clear expression of these principles, in an authoritative form, was likely to command their assent, and repress their love of change. In a word, they knew that men were disposed to retrograde from the point to which they had been advanced by the arduous labours and sufferings of the Protestant reformers, and they hoped, by these confessions of faith and formulas of doctrine, to interpose obstacles in the way of any return to error and superstition. But they seem to have overlooked a point of much importance. They did not perceive that these systems, if possessed of the power to hinder men from falling back into previous error, have the very same power to prevent their advance to unknown truths. If their effect was merely to prevent a falling away, and they interposed no hindrance to a farther progress, they might not have been unserviceable. But, embodying, as they profess to do, all the essential truths of Christianity in terms never to be altered, and prescribing a fixed routine in the administration of divine things, they oppose themselves at once as barriers in the way of all future advancement. Their doctrines are drawn, it is said, from the scriptures; and this claim is put forth by each, however different from others. Grant that any one be an accurate presentation of truth as far as it goes, is it not evident that it presents only that amount of knowledge possessed by its compilers? And would any one pretend to say that the amount of knowledge possessed by any individual or set of individuals was to be the extreme limit of human acquisition for all succeeding ages? This would be either to exalt mere uninspired men to the throne of the Apostles, or to suppose that there is a very narrow limit to discovery in the mysteries of our holy religion-the deep things of God-deeper and more wonderful than even those of nature. But it is not to be admitted that any one of these systems contains truth unmixed with error. That no one is a full presentation of the whole truth would be a sufficient condemnation; for truth seen in part, is, when mistaken for the whole truth, converted thereby into error; and, from the confidence which truth itself inspires, often leads to worse consequences than absolute falsehood. But no one can suppose these systems unmixed with error. Being contradictory to each other, but one of them could be true; and if this be affirmed of any one of them, it would not be difficult to show that this one is inconsistent with itself. If each presented "the truth, the whole truth, and nothing but the truth," it would be in perfect harmony with all the rest, and every part of it would be consistent with every other; for no truth, either in nature or religion, can possibly be incompatible with any other truth. But there can be no such human system of religious belief. From the scriptures of truth alone, true religion must be learned, and each one must learn it for himself, without respect to systematized theology or the traditions and opinions of men. To possess a standard which contains the truth, the whole truth, and nothing but the truth, is simply to possess the scriptures, for no one will presume to affirm this of any other standard. It cannot be justly urged that each party or each individual of a party, is at liberty to add to the truths embodied in the formulary, and to renounce its errors. For no sooner does a member of any religious body presume to dissent from the standard of his church, than he is denounced as a heretic. The fear of incurring this censure, and the odium, usually connected with it, has the effect of preventing, in a multitude of cases, a public avowal of dissent, and |