divided into two departments-that of the trivium, or lower circle, consisting of three, viz. grammar, rhetoric, logic-and that of the quadrivium, or higher circle, consisting of four, namely, arithmetic, music, geometry, and astronomy. Comparatively few scholars ever attempted or attained any thing beyond the first department; and you will observe that the sciences (as they were called) in it, are purely versant about the use of words; and were of no service but to teach men how to dispute and gabble about a set of ridiculous and silly questions, which were then agitated in the schools. These questions, even if they had been solved, (but the disputants could never agree about them,) led to no useful knowledge, being framed merely to give room for the exercise of intellectual ingenuity and sophistry. For instance, "if a man took a pig to the market in a halter, was the pig led by the halter or by the man ?" Such were the intellectual exercises of those who pretended to think and to reason in those days. In a few cases, to be sure, they attempted more worthy themes; but their mode of investigation was the same, and therefore they made no progress.

Still, however, as it is expressed in vulgar phrase, "we creep before we walk." So, these exercises of intellect strengthened its powers, as the play of children does the powers of the body, and, at length, mankind entered upon a further stage of their progress. Men began to see the absurdity of trying to unlock the secrets of nature, and the mysteries of religion, by the crude dreams of imagination, and by a miserable jangle of words. They were convinced, at length, that they must attend with reverence to what was to be discovered of nature, by its own operations, and of what was contained in revealed religion, by the express evidence and words of Revelation. In other words, that all true natural philosophy must rest on experiment, and all true moral philosophy on experience-including the testimony of others as well as our own observation. The great leader in this new developement of the human faculties, was Bacon. He pointed out the road of a more clear and perfect doctrine; but he was in advance of his age in speculation, and much less could it reduce his doctrine to practice. In particular, the world was only ripe as yet for the adoption of his enlightened views, as they regarded the subjects. of natural philosophy, rather than of moral philosophy or

religion; and hence the progress, since his day, has been more in the department of physics, or nature, than of morals.

And this is the stage at which we of the present generation have arrived. We are in a state of transition from the age of matured intellect, to that of mature wisdom or moral sentiment, with more of the former element as yet, than of the latter, and more occupied with the laws of nature, than with those of humanity, but ready to pass to the last stage, which is analogous to that of experienced age in the individual. In this last stage, however, the wisdom of society will rise superior to that of individuals. It will not be tarnished by any of the physical infirmities of old age, incident to individual life. It will not be deteriorated by the personal bad habits of former years. All the evils of past generations may, and will die with them all the good may, and will survive; because their posterity shall have acquired the wisdom to reject the one and cherish the other to profit by the experience, the knowledge, and the accumulations of their fathers. Now, it is agreed by all the wise men who have appeared in the world, and who have anticipated this issue, (and in this they concur with all the old men who have formed a just estimate of individual life), that the true happiness and perfection of human nature consists in the exercise of the benevolent affections-the practice of beneficent actions— in the intellectual gratification of knowledge, and in the repose of peace and competence. Such, therefore, will be the state and character of society in its stage of complete maturity; and we shall show, in the progress of our argument, that this conclusion is in perfect accordance with other collateral evidences, and with the operation of means suited and destined by divine Providence to accomplish that specific end. W. B.

SALTCOATS, Jan. 1832.

Remarks on Paine's Age of Reason, in a series of Letters addressed to the Readers of the Christian Pioneer.

LETTER I.

MY FRIENDS AND BRETHREN,-It is my intention, in this and some subsequent letters, to enter into an examination of such parts of Mr. Paine's Age of Reason, as contain his attack upon Christianity. Those considerations, by which he endeavours to impugn the truth of

Judaism, I shall at present leave unnoticed; not that I have any doubt of its divine origination, but because our belief or disbelief of it is not necessarily and immediately connected with our well-being; and where the space prescribed, is of necessity limited, it is the part of wisdom to devote attention to that which is most important. Christianity stands upon its own proper independent evidence, and may be viewed, as I propose to do, apart from every other system. If the evidence which it offers, in attestation of its claims is satisfactory, it will neither need corroboration by the establishment of Judaism, nor suffer any loss by its overthrow.

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I make no apology for drawing your attention to the evidences in favour of the Christian religion, for I deem none necessary. To the personal feelings of many of you, indeed, the subject I know will present few topics of interest. On these the rudiments and elementary principles of religion-your minds have long since drawn their deliberate conclusion; and to you, I have no doubt, as it is to me, to apply our principles to the rectification of our bosoms and to the guidance of our conduct, is a much more congenial employment than scrutinizing the foundations of an edifice, which we know to be built upon a rock. But it is our duty as Christians, to sacrifice our personal gratification to the welfare of others; and if there are persons who are in ignorance and error, because they are misinformed and misguided, to bear before them the torch of truth, and to point out to them the where peace and comfort dwell. But I may be asked, "why not detail the evidences of Christianity, without adverting to the objections of any one?" My answer is at hand.— "Because, however cogent in point of fact, such evidences may be, they can never exert their genuine force as long as they are counteracted by current objections, it matters little whether well or ill-founded." But why, it may be added, notice the Age of Reason? Certainly not on account of the intrinsic merit of the work-not because it presents any novel or forcible objections-not because its false reasonings and mis-statements have never been answered. For none of these reasons. The work in itself I deem utterly unworthy of the talents of the man who produced it, and is one proof, among a thousand, how men of superior minds may fail, when they address themselves to a subject with which they have been little

conversant. That there are passages in it of considerable beauty-that a sprinkling of truth may be found in its pages, I willingly admit. But the appearances of this vein of gold are so few, so far between, and so evanescent, and the dross, through which you must penetrate in order to come in sight of them, is in bulk so large, and in nature so disagreeable, that a sense of duty only can prompt the well-informed to persevere to the end.

If the importance of the matter has not induced me to animadvert on the Age of Reason, still less have I been led by the spirit and manner of the work. In spirit it is flippant and indecorous to a degree that will cause me to abstain from noticing some of the considerations which it offers, and in manner so irregular and desultory, that I have found no small difficulty in arranging my strictures upon it in that systematic order, which is necessary to convey to your minds a consistent and forcible chain of evidence. What, then, has induced me to take up the Age of Reason? Its prevalency, and especially its prevalency amongst a class of persons who, as their opportunities of information have not been great, so are they liable to be imposed upon by its bold yet erroneous statements. For them chiefly, then, these strictures are prepared. To them I would say,—you have heard one side-now listen to the other. I am aware that I speak to a disadvantage; your minds are prepossessed by the statements you have read; it will be difficult for you to listen to me with impartiality; yet, unless you wish to be deceived, it is plainly your duty to bring to the subject an equal and unprejudiced mind.

The topic on which I propose first to address you, is of a preliminary nature, and embraces the questions-1, of the possibility of a revelation-2, of the evidence which a revelation affords-and 3, of the sufficiency of simple Deism. It seems necessary that we should entertain clear and correct ideas upon these preliminary points, in order that we may be prepared to enter upon the arguments by which the verity of Christianity is established.

1. Is it possible for God to make a revelation to man, independently of that revelation which he has made in his works? In other words, can he in any manner speak to and instruct us, otherwise than by the silent voice of nature? Upon this topic, it does not appear to me that Mr. Paine's ideas are correct. In one place he asserts," No one will

deny or dispute the power of the Almighty to make such a communication if he pleases;" that is, as he explains himself, a communication made immediately from the Deity to an individual. So far, I apprehend, every consistent Theist will agree with him. It is too obvious to need proof, that he who made and governs the universe, can, if he be so pleased, give direct and immediate instructions to his creatures. To you, to me, to any man, he can speak: this is beyond a question. But can this information, derived by you directly from the All-wise, be transmitted to posterity? This Mr. Paine denies. Yet, why? would be the question of an unsophisticated mind. Why not this information, as well as every other species of knowledge? Why not those truths which are derived from God, as well as those which are derived from man? The mere fact of their having a different origin, cannot affect their transmission. Except, indeed, in one way:-that which comes from God, must of necessity be more important than that which comes from man; and therefore, would be guarded in its passage down to posterity, with greater care and attention. So that the difference of origin, is in favour, not against the transmission of revealed truth; just as the sword of a hero, whose deeds had emancipated his country and ennobled his house, would be guarded with greater observance, and transmitted with unfailing certainty,-whilst the weapons of his serfs would be neglected and forgotten.

Such, I apprehend, is the dictate of common sense upon this subject. But, says Mr. Paine, "the idea of a word of God existing in print, or in writing, or in speech, is inconsistent, for these reasons:-the want of a universal language; the errors to which translations are subject; the possibility of totally suppressing such a word; the probability of fabricating the whole." Before I proceed, permit me to make an observation respecting the term used in this passage, "Word of God." By word of God, all that can be meant is, that the work so designated, contains an account of things done in consequence of the divine direction, and an account of truths which he was pleased to reveal to some of his children. This is all I understand by the term. Now, keeping in view this meaning of the term, tell me why should not the word of God be capable of transmission as well as the word of man? Mr. Paine allows in his book, that he admits many of the works of