Calumny may say, (as I have already been told when expressing my opinions,) that I

and no man is able to pluck them out of my Father's hand.

"Say ye of him whom the Father hath sanctified and sent into the world, Thou blasphemest; because I said I am the Son of God?

"For I have not spoken of myself: but the Father which sent me, he gave me a commandment what I should say, and what I should speak.

"I and my Father are one.

"At that day ye shall know THAT I AM IN MY FATHER, AND YOU IN ME, AND I IN YOU.

"Ye have heard how I said unto you, I go away and come again unto you. If ye loved me ye would rejoice, because I said, I go unto the Father; for my Father is greater than I.

"But when the Comforter is come whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me.

"I came forth from the Father, aud am come into the world: again I leave the world and go to the Father.

"And this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent.” 1 Timothy ii. 5.

"For there is one God, and one Mediator between God and men, the Man Christ Jesus."

Acts ii. 30, &c.; xix. 5, &c.; xvii. 22; and vii. 37.

"Therefore, being a prophet and knowing that God had sworn with an oath to him, that of the fruit of his loins

coincide in opinion with the Manichees, or followers of Mani, an early Christian sect who dwelt in Persia, and who borrowed a great many of their opinions from Empe

according to the flesh, he would raise up Christ to sit on his Throne.

"This is that Moses which said unto the children of Israel, A Prophet shall the Lord our God raise up unto you of your brethren, like unto me; him shall ye hear.

"Because He hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead.

"They were baptized in the name of the Lord Jesus." St. Matthew xix. 17; Mark x. 18, xi. 22; Matt. xxvi. 39; Luke xxiii. 46; 1 Corinthians xv. 28.

"And Jesus said unto him, Why callest thou me good? There is none good but one, that is God.

"And Jesus answering saith unto them, Have faith in God.

"And he went a little farther and fell on his face and prayed, saying, O my Father, if it be possible let this cup pass from me: nevertheless, not as I will, but as thou wilt.

"And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.

"And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, THAT GOD MAY BE ALL IN ALL.”

docles, Pythagoras, Plato, and other heathen writers of antiquity. They believed in two active principles, light and darkness. (i. e. good and evil,) that were coeval and always warring with each other; that Adam and Eve were made by the princess of darkness; that there was in man two souls; that the sun and moon were made of the substance of God. They taught transmigration, denied that Christ had real flesh, making him a mere phantom; believed that he lived in the sun; rejected the Old Testament, and some parts of the New; denied the resurrection of the body; believed the increase of the moon is caused by souls ascending from the earth, which are thence transmitted to the sun; denied man's free will; believed in fate, and, according to Socrates, the Ecclesiastical historian, who lived A. D. 440, taught the worship of many gods, and that the sun should be adored. See Lardner's "Credibility of the Gospel" for a full account of them.

From what I have already said, it will

appear that my opinions are totally different, and that I have only been advocating the consistency, justice, and goodness of God, and that He is not the author of moral evil-together with the immortality of the soul, by proving, from scripture and philosophical argument, the existence and eternity of matter, with its inherent motions, and the existence and eternity of spirit, with its perceptions and sensations.

I consider our Heavenly Father as the fountain of spirit, and of all that is good: that from Him could flow nothing that was evil; that He is the source of light and love; that the beauties of creation were developed by the operation of His spirit upon that which "was without form and void;" and that every thing that is liable to err or to decay, derives those properties from the material acted upon at their creation, and not from Himself; and in proportion as each is endued with His spirit, those properties recede and disappear. That from the highest angel to the smallest insect,

of God, throughout animated Nature. 83

from the loftiest tree to the most diminutive plant, all are produced, supported, and endued by a greater or less portion of His immensurable spirit; that "He is the light which enlighteneth every man that comes into the world;" that in proportion as man is endued with it, his thoughts aspire towards heaven-he feels that sweet communion in prayer, which the world can "neither give nor take away." He feels an inclination to do good to his fellow-creatures, and in his studies, business, and amusements, feels a serenitude and peace mind that "passeth all understanding." He enjoys the bounties of heaven with gratitude, and in every vicissitude of life depends on his Heavenly Father for protection and support.

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The beasts that "prey or graze," although they are produced by this Spirit, have not that quantity of it which would lead them to adore their Creator. Man alone appears to have the privilege, and but few appreciate it. Many "hide their talent in the