basis of these qualities which is the subject to which the properties are attached, appears also to have no necessary connection with the properties themselves. Any accident or external influence may rob any portion of matter of most of its properties may change it from hard to soft, from one colour to another, from heavy to light, &c. Here we discover the utter impotence of nature as compared with mind or spirit. A spiritual being or substance ever retains its attributes, and corresponds to the statements and definitions we may furnish respecting it; but it is not so with nature. forms and states are ever changing. Genera and species run into one another, so that it is scarcely possible to define their boundaries.

Its

The absolute idea is developed in nature in three forms, constituting three distinct sciences-mechanics, physics, and the science of organized bodies. Mechanics include space and time, matter and motion. All the different parts of this science are susceptible of division into infinitely small parts, as space may be measured or divided, and so time. Its objects, too, do not exist in any definite form; the unity of form must be looked for somewhere else-it is found in the science of physics. In physics, the absolute idea is resolved into single and individual bodies or things. Everything that has a definite form belongs to it, and in this consists its distinction from the previous stage. It includes the free physical bodies-light, the bodies of the opposition, sun, planets, moon, comets, the four elements, meteorological processes, specific gravity, cohesion, sound, caloric. Organics, comprise, geological nature, vegetable nature, and animal organism.*

In the philosophy of spirit, Hegel represents the absolute idea as having its fullest manifestation. Here it exists for itself; not as in nature, for something besides itself. Thus man, so far as he is a spiritual being, brings all other things into relation with himself; he has a certain existence of his own; he is conscious that, as a spiritual being,

*The distinguishing characteristic of this sphere of nature is, that in it, while differences of form really exist, things are brought into an organized unity. Every living being,' says Cuvier, forms a whole, a single, and compact system, all the parts of which corres

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he exists for himself. This could not be said of any material object, nor of any brute. The spirit is both an object and a subject Nature is something merely objective. The essence of the spirit is, therefore, freedom; according to which, it can abstract itself from its own externalness, from every thing in the external world, from all sense of existence in any one point of space or moment of time. Hence, too, every spirit has the consciousness of being an individual, existing for itself, having rights and powers of its own. In consequence of this, another distinguished trait of spirit is, that it must manifest itself; since spirit must manifest or reveal itself, it follows that the world, or nature, must be looked upon as constituted and established by spirit, that is, a manifestation of the absolute spirit.

:-psy

There are three stages enumerated in the development of spirit. First it is 'subjective, that is, considered in itself. There are here three distinct branches: anthropology-the connection between body and soul; the qualities of the soul in consequence of its connection with the world; the different races of mankind; the periods of life; sensation; dreaming; animal magnetism; and the feeling of distinct personal existence. Phenomenonology-under this head, human consciousness is discussed :chology investigates the powers, the general modes in which spirit acts. Spirit is here viewed as determining itself in itself. The acts considered are proper spiritual acts. That which is truly spiritual is the subject, and the centre of unity of all the powers and faculties. Hegel gives a threefold division of psychology: the theoretic spirit, by which we are to understand, intellectuality; the practical spirit, or the will; the free spirit. this implies the union of the two preceding parts of the subject-the theoretic and practical, the intelligence and the will The true idea of freedom is known entirely through the medium of chrisitianity. The most refined and philosophic communities knew nothing

pond to one another, and by their reciprocal action contributed to, and bearing upon the same end. No one of these parts can be changed without a change of the other, and therefore every part taken alone, points to and gives all the others.'

of it prior to the incarnation of Jesus Christ.*

Secondly, the spirit is objective. By this the spirit is understood to manifest itself in an outward form, in external relations and organizations. There are three ways in which it develops itself; law, embracing the rights of man; private morality, or morals; public morality or ethics.

Thirdly, the spirit is absolute and unlimited in its manifestations, unrestricted by the boundaries of nations, or of the world. This implies the perfect union between the two preceding stages. It is spirit in its absolute truth, when the idea and reality become one. It is the universal substance in a perfectly spiritual form. It is the absolute idea known and understood. It develops itself in art, revealed religion,+ philosophy. This constitutes the highest point to which human consciousness can be carried. The true notion of philosophy is, that it is the absolute idea, which has become conscious of itself. In nature it exists unconsciously, unthought. In spirit it both exists, and is the object of thought. It is the truth which knows itself to be the truth. Philosophy differs from logic: the latter is made up of abstract conceptions, universal notions-existing as barren gene. ralities; but the former has the same

It must not be supposed from the use of such language as the above by the German philosophers, that they are, properly speaking, christians. They frequently and unhesitatingly adopt christian phraseology, while they entirely deny the distinctive peculiarities of the system. Christianity has undoubtedly a place in their creed as an existing dogma, that is, they do not discard it from the sphere of philosophy, like the disciples of Hume and Voltaire; but they view it as a peculiar and necessary development of the human intellect, (and this development of intellect, is the development of God-God in man, and man in God.) Hence, of course, its principles must be investigated by the aid of the superior enlightenment of modern days. Every thing su pernatural must be regarded as a myth, a fable, an after-thought, a vagary; but the germs, properly explained, are the result of the inabiding of the absolute in man, and man in the absolute-or the pervading influence of some unknown power, (called God) but not conscious of its existence out of the mind. These points are more fully developed towards the close of the article.

+ A confirmation of our note.

truths in a living form, as they have been manifested in the whole realm of nature, and in all the actual developments of spirit. Philosophy has tested these truths, and found them applicable to the worlds of matter and mind. Still, no other truths were found, but those involved in logic; thus we are brought back to our starting point, and the beginning and the end unite.

We have thus endeavoured to furnish an outline of the various systems of philosophy, generally known by the des. ignation- German Transcendentalism, or Teutonic Metaphysics. There are several modifications of these systems; to these, however, it will not be necessary to advert, except as they are associated with the influence which the whole have exerted on literature and revealed religion. A careful examination of what we have written-and we have used the very words of the respective authors, so far as the genius of the English language permits-cannot fail of convincing every unprejudiced mind that the above philosophy, whatever form it assumes, is decidedly pantheistic. With Fichte, the exernal world is a phantasm, a product of men's imagination. With Schelling, God is nature or nature, the development of God. With Hegel, God is the soul of the world, and one of his favourite expressions is, The consciousness which man has of himself is the consciousness which God has of himself,' that is, God is a conscious being only in the hu man soul, as it takes knowledge of itself. Man's consciousness of himself is thus his consciousness of God; and God's knowledge of man is nothing but man's self-consciousness. According to these theories there is in reality No GoD-no over-ruling Providence. Religon is the development of the divine in the human; there is no immortality save as our race is immortal. These matters, however, we shall bring more fully before the reader. But before we do so, we shall premise by showing that in these boasted systems there is nothing new, setting aside the peculiar garb in which they have appeared. Not to mention for the present the idealism of pagan antiquity, which involved the very same principles as have been discussed, it may be observed that a large portion of the German philosophy may be found in the writings of John Scotus Erigena, and

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several of the mystics of the middle ages. A few passages translated from these writers will at once establish this point. Erigena says, 'We can conceive nothing in the creature which is not the Creator, who alone truly is. Nothing out of himself can be called really essential, for all things coming from him are nothing more' inasmuch as they exist, than a certain participation in the existence of him who alone comes from no other, and subsists of himself,' De Divis. Nat. v. 2, cap. 2. Again, We ought not to conceive the Lord and all the creation as two beings distinct one from the other; but as one and the same being: for the creature subsists in God, and God in a marvellous and ineffable manner creates himself, so to say, in the creature, in whom he manifests himself, and thus renders the invisible, visible-and the incomprehensive, comprehensible,' ibid v. 2, p. 74. In another place he divides nature into four modes of existence-1. Natura creans, sed non creata-Nature creating, but not created, that is, God; 2. Natura creans, et creata-Nature creating and created, that is, the Son of God; 3. Natura creata et non creansNature created, and not creating, that is, the world; 4. Natura non creata, et non creans-Nature not created, and not creating, that is, God as the final object of all things. Eckart says, 'God has the nature of all creatures in him; he is a being which has all beings in him.' " God acts, but not the God head; it is not to be expected that the latter should work, since there is no work in it.' 'Prior to the creation of the world, God was not God; but he was what he was; nor was God in himself God, after creatures had been brought into existence, but he was only God in them,' (quoted by Schmidt in the 'Stu

* Scotus Erigena was a native of Ireland. He lived in the court of Charles the Bald, in France, and died, it is thought, about the year 877-8. His views, there can be no doubt, were mainly taken from those of the neoplatonists. His principal writings are Dialogus de divisione Natura; De Prædestinatione Dei, and his edition of Pseudo Dionysius. Erigena is often confounded with another Scotus, a celebrated man, who lived about the same time, and was highly esteemed by King Alfred, and invited by him to England to superintend the university of Oxford.

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dien und Kritiken,' 1839, part iii. page 692.) It is therefore evident, whatever vigor of intellect some of the transcendentalists may have displayed, that they are utterly unable to lay claim to anything like originality. They have only broached principles propounded ages before they were born-and again and again refuted. The writings of Scotus Erigena and his cotemporaries contain the entire germs of their systems, and applied too, as well as it is possible to apply them, to the christian economy. This philosophy, as may be supposed, has produced a most deleterious effect, both on literature and religion. A flood of scepticism has diffused itself over a large portion of the Continent; and had it not been for the efforts of a few powerful minds, the consequences would have been much more direful.

The identification of the Deity with the universe, whether that universe be contracted with Fichte into an Ego, (I) or expanded with Schelling into a Non Ego, (Not I) or poised with Hegel upon the balance between the two-must of course give a thorough change to the entire current of thought, and lead to a denial of all which gladdens our present existence, and invests with hope our future prospects. Much of German literature teems with everything that is impious and abominable. In order to illustrate and confirm this assertion, let us advert to a few prominent facts.* The denial of the Divine existence distinct from the universe, as a matter of course, rendered it absolutely necessary to expunge from all authentic records of history the traces of miracles or revelation. Miraculous interpositions are inseparably associated with a real God, and the arrangements of his vast and

The periodical literature of England has much improved in every sense within the last twenty years. The most powerful organs of public opinion are now the staunch advocates of revealed religion, and the most disciplined and vigorous intellects bow to the supremacy of truth. Within, however, the last two years or so, a few obscure individuals have managed to establish one or two magazines, the object of which seems to be, to give currency to the German rationalism, and as much as possible in the German way. The attempt however, is despicable. We have seldom seen anything so poor-so meagre. We refer to the Truth Seeker,' &c. Alas! poor Tom Thumb !

unerring providence-consequently, the human mind could never repose in calm consciousness of its own self-sufficiency, till these bold intruders had been expelled. How to accomplish this, required some deliberation. The method adopted by English and French infidels-that of attributing everything in the domain of religion to fraud and forgery-was found ill-adapted to the German intellect, though at first it was vigorously attempted in the Wolfenbuttel Fragments.* Besides, the thing must be done covertly, because our leading philosophers were theologians; men of high standing in the Lutheran church, and how could they give up their lucrative offices? At length ingenuity hit on a plan, not indeed new; (for what is new under the sun?) still it was thought much preferable to the old one. It was arranged, that the genuineness of the scriptures could not be assailed, and that the honesty of the writers was unimpeachable; but yet their narratives were not entirely free from fiction: they were often mistaken as to the true nature of the events which passed under their observation, and therefore modern science must set them right. Here the imaginative spirit of the oriental character, and the wild genius of the oriental poetry were invoked, and confident expectations were indulged that with such powerful aid, mighty results would soon be realized. Semler, Paulus and Gabler,

pretended that they could detect in every miracle the precise natural phenomenon, which had deceived the wondering spectators, and lead them to attribute it to the direct interposition of the Divinity. The tree of good and evil, was nothing but a venomous plant, probably a manchineel tree, under which our first parents fell asleep. The shining face of Moses on Sinai was the natural result of electricity. The vision of Zachariah was effected by the smoke of the chandeliers in the temple. The Magian kings with their offerings of myrrh, gold, and incense, three wandering merchants, who brought some glittering tinsel to the child of Bethlehem. The star which went before them, a servant bearing a flambeau. The angels in the scene of the temptation, a caravan traversing the desert, laden with provisions. The two angels in the tomb, clothed in white linen, an illusion caused by a linen garment. The transfiguration, a storm. The cloven tongues, were electric sparks, very common in Syria. Post tenebras lux,' 'After darkness, light,' is the complacent motto of the metropolis of Lutheranism; but alas! its most distinguished men have been enveloped in dense and awful darkness! Such wild fictions, however, were soon felt to be too monstrous to be believed, and they were therefore gradually and sensibly abandoned.

(To be concluded in our next.)

THE ASSOCIATION.

To the Editor of the General Baptist Repository. MY DEAR SIR,-I have read with considerable interest, brother Stanion's remarks on my article respecting the Association, and how it might be made more useful, &c. How very clear it is, that there are two sides to most questions, and also, how great a diversity of opinion may exist on some of the most obvious subjects. Brother Stanion seems to object to a condensing of the Reports of the Churches, and concludes, that if they were not all read, and read to all the

Association, they would lose their interest, and the churches would cease to send reports at all. Beyond the statistical information they convey, the reading of them, in my opinion, does not, except in particular cases, tend to much edification. And it is well known, that already they are read at those seasons when there are fewest of the members of the Association present: so that I am persuaded, whatever inconvenience there may be in heavy and monotonous reports, it will ultimately remedy itself. Brother S., appears greatly to object to the appointment of committees for preparing the

been chalked out by Morgan in England, and resolved revealed religion into a system of imposition.

I

business for the Association, and seems to intimate that this would interfere with the independence of the churches. Our brother here expresses his conviction, that there is not a religious body in Christendom, that in apostolic purity, order, and efficiency, (considering its resources,) equals our annual Association.' Now, it is no purpose of mine to enter minutely upon this. If I had not thought, that we were equal, at any rate, to any other religious body, I certainly should not have cast my lot into the General Baptist Connexion. But I should like much to know the apostolic form to which our Association is so purely conformed? should wish to know where apostolic arrangements or precedents are to be found, or where we have the New Testament pattern for our annual Association? I am not aware of the existence of any apostolic rule or example bearing at all upon the subject. If there be such I shall be happy to have it placed before me, and will then judge whether our annual Association is characterized by greater apostolic purity than any other religious body in Christendom. presume my worthy brother will not attempt a parallel between the Association and the apostolic council held in Jerusalem, (as described Acts xv.) and if not, I am totally unaware of any scriptural precedent or direction on the subject. So that of the apos. tolical purity, order, and efficiency' of the Association, I find myself unable to form a scriptural judgment. If however I recognize the Association as a wise, judicious, and expedient arrangement for the edification of the General Baptist churches, then I think we may feel no delicacy in thoroughly sifting its rules and customs, and doing all that sanctified good sense may suggest, to render it as serviceable to the connexion as possible. If it had any apostolical characteristics about it, I should approach any alteration in it with fear and trembling; but my own judg. ment is, that it is clearly within our province to do all we can to render the annual gathering of the brethren really useful to the maintenance of our connexional institutions, and to the extension and prosperity of the cause of God among us.

Now, the appointment of a committee to arrange and put into good order the various items of business to be introduced for the decision of the brethren could not interfere with the supposed existing independency of the churches, but might greatly tend to the saving of time, and facilitate the object for which the Association is convened together. Of this, too, we have examples among ourselves, in reference to our committees on the Academy, the Repository, Home Mission, &c. I again offer it as my opinion, that one great object of the Association should be, to ex hibit sympathy and give help to weak and

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suffering churches. That we have but little money for such a purpose, as adduced by brother Stanion, is no reply to this suggestion; for if means are really wanting, and if means to help suffering churches do not exist, who but the Associated brethren should devise measures for raising them; and a kind consideration of such cases, with the wise counsel of the body, might often do much to rescue churches from circumstances of perplexity and embarrassment.

And now for a few words in reference to existing irregularities in the removal and introduction of ministers. Our brother here admits to the full all that I stated. He says, 'That many most deplorable irregularities have arisen, and do exist in our churches; that their consequences are most serious, and if not prevented by wise and energetic means will be even ruinous-I will not deny.' As the case is thus so strongly stated and conceded, the question arises,What can be done to remedy it? Now, I do not wish that the Association should legislatively interfere, or assume any dictatorial position in reference to such churches. But might not cases of this description undergo careful and friendly attention; and might not such advice be often tendered by the collected brethren as would have very much weight with these churches, and greatly tend to preserve them from ruinous arrange ments?

Articles in the Repository would only have the weight of their respective writers, but kind and judicious recommendations from the Association, would be clothed with the collective wisdom and experience of the whole body.

In looking over the Minutes of the earlier Associations, I find that much more attention was paid to such cases than has been given of late years.

regret that my worthy brother should have found it necessary to refer at all to those instances in which I have introduced ministers into the connexion. I can assure him, however, that in all such cases, if I know my own heart and motives, I have ever been influenced by a sincere desire to serve our churches and to glorify God. Having never believed in the infallibility of any man, and therefore never assumed such infallibility for myself, I am not surprised, however much disappointed, that all those persons have not turned out efficient ministers of the gospel, or successful pastors of our churches. I am thankful, however, that I have been enabled, to some extent, to serve, by my advice, vacant churches efficiently; and there are three brethren now labouring among us, in whose unblemished christian reputation, ministerial ability, and pastoral fidelity and usefulness, I'do rejoice; yea, and will rejoice.