tion that he was " doing good;" and the success of his design was the reward; for some

"In less than six days," he says, "some were penitent and all atten But he did not stay here, observing, that some of them for amusement made wooden tobacco stoppers, he "took the hint of setting such as choose to work, at cutting pegs for tobacconists and shoemakers," which were afterwards sold; "so that each earned a something every day-a trifle indeed, but sufficient to maintain him." Fines were "instituted for the punishment of immorality and rewards for peculiar industry;" and "thus in less than a fortnight," he says, "I had formed them into something social and humane." He concludes with the following extract, with the sentiments of which we most cordially join.

"It were to be wished, that power, instead of contriving new laws to punish vice; instead of drawing hard the cords of society till a convulsion come to burst them; instead of cutting away wretches as useless, before we have tried their utility; instead of converting correction into vengeance; it were to be wished that we tried the restrictive arts of govern ment, and made law the protector, but not tyrant, of the people. We should then find that creatures whose souls are held as dross, only wanted the hand of a refiner: we should then find creatures, now stuck up for long tortures, lest luxury should feel a momentary pang, might, if properly treated, serve to sinew the state in times of danger; that as their faces are like ours, their hearts are so too; that few minds are so base as that perseverance cannot amend; that a man may see his last crime without dying for it, and that very little blood will serve to cement our seeurity."

(To be Continued.)

1

"PROVE ALL THINGS; HOLD FAST THAT WHICH IS GOOD." 1 Thess. v. 12.

THE DOCTRINE OF CREEDS; OR, THE IMPORTANCE OF FIXED PRINCIPLES OF RELIGIOUS BELIEF.

I. THE position of having no fixed and definite opinions.

In the great conflict of opinion, which is the inevitable consequence of commencing enlightenment and general enquiry; it is of the greatest moment to have some fixed principles and steady lights to guide us in our progress. Indeed, THERE CAN BE NO ADVANCEMENT, IF NOTHING BE FIXED; for if we travel from one place to another, the two places at least must be stationary. Therefore, we want landmarks of abiding principles, that we may not travel after a country that flees before us; nor seek to run away from our shadow which moves along with us. Nor must we go round and round, travel without going much further, like a horse in a mill, or a squirrel in a cage,-which is very active, nimble, and clever, goes very fast, but does not get along-a fair emblem of those "ever learning and never able to come to the knowledge of the truth."-(2 Tim. iii. 7.) They find no resting place; and lay down no fixed road, but are like Indians travelling through a forest, going in and out, and covering their trail with fallen leaves.

We must seek a city which hath foundations, and press along the road which the builder of that great city hath mapped out for earnest emigrants after the lasting home of truth.

It is a fixed principle of civil and religious liberty, sealed at the cross, the stake, and the scaffold,-THAT NO MAN IS RESPONSIBLE TO MAN for his belief: it is an equally fixed principle, vindicated by the inevitable circumstance of human condition; (wherein our views, which guide our actions and business enterprize, bring their appropriate consequences ;) and fixed by the solemn sanctions of Christianity, (wherein truth saves, and error destroys us, like a right or a wrong road)-THAT MAN IS RESPONSIBLE TO GOD FOR HIS BELIEF. If this were not the case, truth and error would be matters of indifference: but we find, that a false principle in trade, unsound speculation, or other mistakes, lead to bankruptcy and distress: that false methods of politics, or unsound principles of political economy, degrade, injure, and embarrass a nation; that unnecessary and lavish expenditure, on foolish offices and iniquitous wars,

imprisons a people in the goal of national debt, and cripples the energies of industry for many ages: those false notions of pleasure, and of enjoying life, together with lax principles of morality, ruin constitutions and squander estates.

And why all this? Because men start on wrong principles; because they have FALSE political, economical, commercial, or sanitary CREEDS. And how are these evils sought to be averted? By creating a new public and private opinion; by advocating the true doctrine on these subjectsby laying down a sanitary creed, WHOLESOME DOCTRINE, which points out the sources and liabilities to visitations, together with the remedy: which begins first in the mind, by a new conviction, and then appears in the circumstances, by a new condition.

Thus it is, that FAITH IS EVER THE WORKER; nothing is done without heartiness, based on instruction:-"FAITH WHICH WORKETH by love." Now, if it be so in all other things,-in our temporal concerns,we may from this alone, (independently of direct authority from revelation,) fairly conclude, that we are equally responsible in our spiritual concerns for if our material constitution and earthly well-being, depend in the main upon our mental state,-on a right or a wrong creed or convic tion; on true or false beliefs; it is more natural to suppose, that our spiritual estate is closely dependent on our spiritual principles; in other words, on our religious creed.

And since a wavering method in trade, a changeable course of politics, an unsettled line of foreign commercial policy, starting in a new business every year, changing our business premises every quarter, since this is the fatality of the rolling stone which gathers no moss; (this is the voice of nature;) we conclude that it is equally true of our spiritual and intellectual character "unstable as water, he shall not excel," and a doubleminded"—a half settled, changeable man-who has no fixed faith, "is unstable in all his ways." His course depends on the way the wind sits: but they who have roots, lay firm hold on the grounds of confidence, and grow strong and stable from the storms overhead.

We are not from this to conclude, that men should never change; but that they should look to their foundations, and if on the rock, abide there; if on the sand, dig deep, and rest the house on the solid basis beneath. This may be preceded by doubt as a transition state; a doubt more allied, however, to anxious inquiry, than to a settled indefiniteness.

And whilst some boast of their freedom from all benefit by the diseoveries and knowledge of others; (yet it may be have nothing of their own, for all good is partly borrowed, and there is nothing new under the sun;) while such declare they are in bondage to one, that by this shew of freedom, others may be in bondage to them; it is necessary that others, from careful enquiry, reading, thought, and truthfulness, should seek to win the attention of a few earnest thinkers, and help to equip them for their destined enterprize of enlightening and ruling the masses.

There was a glorious principle, expressed incidentally by a dishonest witness, in the trial of the Mannings, "I will tell the truth, IT WILL GO THE FARTHEST." It is of the nature of error to have a quick growth, and it often makes a shew, but it is contemporary of a few ages only, another lie takes its place;-truth lasts,-the coutemporary of all ages:

it like Elijah wait still the time of the evening sacrifice,-till the world comes round it.

It is our duty to seek and welcome this truth; to entertain it, as a deep mental conviction, that it may grow into a living and permanent moral principle. That we may be enabled to do so, God has given us the Bible; by this the Father of Lights shines upon us.

We are here provided with the utterances, sources, and evidences of truth; and are, therefore, so much the more bound to examine and listen that we may arrive at definite principles.

The simple, open, and earnest mind, is, in general, sufficient to learn this lesson: but seeing that from the multiplicity of views, the sophistication of the gospel, by human subtelities and passions, the utterances have become in some cases confused and indistinct:-a great difficulty may arise and this is further increased by the fact, that the clamours of necessity, the urgent demands of business, and the force of inferior passions, have sophisticated our minds also; and rendered them both less disposed and less competent to decide on these matters.

There is, however, an advantage to set off against this, which can best be explained by an illustration. In the complicated state of civilized life, no man can supply his own wants, but must be content to apply himself in co-operation with others, to supply some single want of his fellowmen, and in return for this, they supply his many necessities. But being bred to one business, he is no great judge of another: and, therefore, by trial and comparison, by visiting the different "expositions of manufactures," he acquires sufficient insight for practical guidance. He would not think both of making his own books and building his own house he looks to others, by the light of judgment and experience; and so in the usual way is comfortably provided for. Now it is the same in religion: the merchant, trading, and working man, has the advantage of a spiritual and intellectual luxury, from the efforts of those not immersed in business, but "given to reading, to exhortation, to doctrine."

And here they many lay aside that hardness of mind, and worldliness of spirit, which trade engenders, to enjoy a luxury, of which they may judge, by the same trial and comparison, as they judge of other things out of their immediate line. They must seek " a workman who needeth not to be ashamed," because he rightly "divides the word of truth."

And this workman, must not be one who comes down to us, who has the shop and the world about him, and descends to please; but who refreshes our spirit, by taking us into a higher region, and sending us back to the duties of life, with principles that shall adorn life," a victory that overcometh the world, even" our reinvigorated "FAITH." To accomplish this grand object, we want not teachers, who only increases our own flightiness of thought, and levity of will, but who have the profundity which conviction alone gives; the sincerity of a believer, the patience and investigation of a lover of truth, the honesty of one who will neither flatter us by falsehood, delude us by smooth words, nor seek glory by a rudeness in stating our faults so as to lead us rather to admire his boldness than to be ashamed of our sins.

There is a false independence, as well as a false liberality in the world an independence ever boasting itself, that is not quite satisfied, and wants

people to admire it. largely about it, and

They who are independent, are too much so, to talk shew their freedom, by honestly advocating the plain truths of which they are convinced,-"whether men will hear, or whether they will forbear."

In reference to religious doctrines, there are three positions taken by existing parties :

I. INDEFINITENESS, no settled faith.

II. VERBALLY EXPRESSED CREEDS.

III. LIVING TRUTHS, uttered in the language of conviction; and judged of by THE LIVING CONSCIENCE.

We shall notice these three in order.

I. First, THE POSITION OF INDEFINITENESS, no settled faith. There is a shew of liberality in this position, which is only a cloak for policy: since it is sometimes easier to gather followers from the loose floating capital of all denominations, and the large no denomination, than to fix men in earnest and definite principles: though it cannot last, being a mere matter of personality, which dies with the person, or forms only a sand bank, till a strong wind blow it all away. It is the philosophy and defence of this position, we propose now to examine. It is supposed, that the teacher, is out in search of opinions, and brings home what he happens to fall in with: but this hunting for vension, requires great faith in the searcher, since he is not to "stir up the mind by way of remembrance," of what is "most surely believed" amongst his followers; but to exhibit the rovings of an unsettled mind;-the crude guesses of a teacher, who has not yet learned; and is, therefore, a master, when he should be at school. There is one topic, however, on which all such are agreed, namely, that they are the people and wisdom will die with them. Hence while there is no danger of offending any of their prejudices, (since by hypothesis, they have no principles,) the coast is quite clear for setting down those who have any; as being merely "the sects," who are weak enough to have a conscience, and stickle for doctrines: hence the sentimental cry of sceptical horror, set up by a Professor Newman and Co.,-"oh, dogma! dogma!" like the idle gardener, who cried out, "oh, Adam! Adam!". accusing his progenitor of digging, as a perpetuation of the fall.

This position is becoming especially famous with some classes of Unitarians, who are getting to be above a name, and wish to be called Christians. They would also in general language, approximate very much towards Trinitarians, thus to obliterate party distinctions, by removing their neighbours landmarks.

The more thinking and consistent Unitarians, however, repudiate this position, and desire to be either one thing or another. Nor must we altogether despise past attainments, or why essay to form a creed, if you must begin again entirely? Since surely a creed is of no use, when at length made by you, if all other creed makers have failed: for it is but modest to acknowledge, that if the many thousands who have preceded, and tried to form creeds, have wholly failed, it is so many thousand to one, that you will fail also. If all past enquiry is useless, all future enquiry may be; therefore, you may as well abandon the fruitless study. But if it has