in regard to the nature and affairs of the world to come, we believe to be not the claim of sober reason, but the claim of abused and perverted reason.

We are perfectly aware, that the Rationalists, at home and abroad, may appeal from this, and aver that they have a right to judge of the province and claims of reason, as well as we. We concede the right. We do not believe in any supreme and final arbiter, among fallible men. But we claim the same right as they, to decide for ourselves. It is in the exercise of this right, that we come to the full conclusion, that the Rationalists abuse their reason, when they set it above the claims and the authority of Revelation; and that some of their opponents take a position replete with danger, when they decry reason as a faculty too imperfect to be at all trusted.

We hope that we have made ourselves understood, on this important topic; for we feel deeply interested to be explicit, and to make ourselves appear so to others. We will only add, on a review of this matter, that it does appear to us, there is, in the nature of the case, some medium between making a human faculty to usurp the place of the infallible God, and degrading it to a condition in which it is altogether unworthy of our confidence. We do most solemnly protest against the one and the other of these extremes. The one leads to a denial of the Lord that bought us; the other, (if those who run into it would be consistent with them selves,) would lead to universal distrust, in every conclusion which the human mind is urged to make. May heaven defend enlightened Christians from plunging into either of these abysses!

We cannot omit to add, that Rationalists themselves do not avoid the difficulty which they think they avoid, by the adoption of their own sentiments. We mean, for example, that the disciples of La Mettrie, and of Spinoza, would scoff as heartily at what Rationalists call reason, as the latter do at what we believe to be true reason. Who then is to be final judge? God, we answer, who has given us our reason that we may believe and worship him, he is to be Judge-final Judge, the supreme Judge, from whose decision there is no appeal. He will surely decide who rightly uses, and who abuses, the exalted faculties which have been given us. We do most devoutly wish, that this truth might sink deep into the bosoms of all, who are taking any part, by sympathy or by action, in the great questions which are agitated among us.

We return once more, to the interesting occurrences at Leipzig. It was not to be supposed, that Dr. Hahn, after having ventured upon the offensive definition of Rationalism, to which a historical investigation of the use of this word had led him, would be appalled or silenced, by the wit, or the irony, or the metaphysics, of Professor Krug. Accordingly, soon after the appearance of the "Philosophical Judgment," the advocate of the Scriptures came

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forward with an "Address to the Evangelical Churches of Germany, particularly of Saxony and Prussia ;" an address, says our reviewer, which cannot fail to attract the notice of all classes of persons, laity as well as clergy." The object of the address is, to make the laity acquainted with the nature of the dispute which is going on in Germany, between the Rationalists and their opponents. Dr. Hahn comes out fully and boldly with the declaration, that Rationalism stands in such direct contradiction to the Scriptures, that the abettors of it have no just claims whatever to be considered as members of the Evangelical [Lutheran] church. He repeatedly and solemnly calls on them, as honest men, to come out and separate themselves from this church; and he appeals to the world, whether common integrity and regard to truth do not oblige them to do this.

Such is the main object of the address in question; a bold measure, indeed, in a country where religion is under the control of the civil magistrate, and where almost all places of importance, in church and state, are filled with Rationalists, or absolute skeptics.

The production in question is characterised, by our reviewer, as indicating a great deal of kind feeling towards those who differ from the writer; and as shewing a most hearty and thorough belief, in the great and peculiar truths of revelation. The reviewer observes that if ever the maxim, Pectus facit theologum, [the heart makes the theologian,] could be applied to any one, with propriety, it must be peculiarly so, in regard to Dr. Hahn. We shall close our present Review, with an extract from the beginning of the address in question, which has deeply interested

us.

"I have sought," says Dr. Hahn, "what all seek, who are urged on by a secret, sacred desire in their breast; I have sought with strenuous effort, what it is so difficult, in our times, to find; some certain rule of truth for my own mind, some established conviction, some definite settled direction how to employ my powers, in striving after that which is the highest and noblest, unto which man, formed in the image of God and made immortal, can attain. I have sought it in the most renowned sciences, which the most elevated minds of our race have discovered. I esteem them highly, and thank them much, that they have formed and nourished my intellectual powers, and that they have enabled me to spend many a pleasant hour, animated with the spirit which they had kindled up within me. Thanks, many thanks, to all my teachers, who have imparted the knowledge of the sciences to me; even to those, too, who have departed from this scene of action, and have found a solution of all the dark problems which we are still investigating! I hope to preserve this thankfulness of mind, and to carry it with me to the mansions of the just made per

fect, to our Father's house, which is so capacious, but as yet imperfectly known. I am under obligations to all my instructers, that I made early and rapid advances in the path of knowledge; and that I have enjoyed the confidence of so many of the disciples of knowledge, I owe to the teachers whom God gave me."

"But that which is the most important of all, that which the immortal soul longs after, and which alone imparts a real worth to all the rest, that I owe not to any science, which the investigation or the art of man has formed. After this I have sought in vain, in the writings of former days, and of the present times, which we justly commend, and give to the diligent for their instruction. These writings awakened in me, indeed, a sacred desire after what is high and holy; but they did not satisfy it. I have found what I sought, only in the DIVINE WORD; which the children of this world treat with disregard, but which commends itself to all, who honestly desire to regulate the duties of life, and faithfully and zealously to discharge them.. I have found it in the heavenly treasure, which our church so carefully preserves; in the pure Gospel history of Jesus Christ, the only begotten Son of God; whom our invisible Father in heaven, out of love to the world, (which with all its wisdom did not know its own Creator,) sent forth, and gave up to death, that all who believe in him might not perish, but have eternal life. In this Gospel, after which our church is named,* and in which our fathers found such satisfaction, that they were ready to sacrifice both their property and their blood, on account of their faith-in this, I find laid up, (although concealed from the view of those who have eyes but see not,) all the treasures of truth, which make us truly rich."

In

"Do I inquire, then, what I am as a man, and what I ought to be, and must be? I look for an answer from the only begotten Son of God, my Saviour, who is also and truly the Son of man. his person and life, I see (what I find nowhere else in perfection) the true life of man. In the life of the Son of God, and in his lot, the life and lot of all the children of God are open to our view. Their divine origin is disclosed; their heavenly descent; their converse with God; their efforts in his service; and herewithal, too, the enmity of the world, shame and persecution from it, until truth and true goodness finally triumphed, and the world was at last subdued by the very victories which it had won, and its children were converted to a belief in the crucified and godlike Martyr."

Such is the commencement of Dr. Hahn's Address; a commencement, which we think cannot be read without a thrilling interest, by any attentive, inquiring mind, that is both sober and enlightened.

The original word here is Evangelium, and the Lutheran church, as we have already seen, is called Evangelical. [Note of the Translator.]

We cannot withhold one passage more. In another part of the Address, after giving a brief sketch of the evidences in favor" of the Godhead of Christ, Dr. H. goes on to describe the consequences of the publication of the Gospel abroad, by the apostles, in the following manner.

"See! the temples of the gods sink down, one after another. The proud and gaudy fables of the gods, of Greece, lose their ad-` mirers and believers. The disciples of the wise men of the world come, and lister to that preaching which sets forth the Saviour of the world as once crucified, as having risen from the dead, and procured eternal redemption for all penitent sinners. Men forget to bring their bloody offerings to the gods. To the hitherto unknown, but only living and true God, they make an offering of their hearts. Now commences a new and sacred service, a rational devotion, awakened by a lively faith in the free grace of God, through Christ, toward sinners; a devotion of an established nature, and shewing its gratitude by thankful affection. Old things. pass away, and behold! all things become new, where the Spirit of God breathes, exhibiting his energy by giving power to the addresses of fishermen and artisans."

Again; "Yea, I believe it, Lord, my Saviour! I believe that thou art the Christ, the Son of the living God, sent from our Father in heaven, and come forth into the world, that we might have eternal life through thee. I have learned, I trust, that thou art he. An established, unshaken belief, thou hast made my portion. Thou hast given me peace in my heart, and sacred joy in communion with thee. A longing desire hast thou also imparted to me, to follow after thee in the path of life. No other teachers were

able to do this. It is thou whom I am to thank, that the kingdom of heaven has begun on earth for me; and that this material covering of mine envelopes a spring of eternal life, one which issues. from a belief in thee. I believe, Lord, what thou hast promised. Thy Gospel, Redeemer of the world, shall yet spread over every land; the ends of the earth, the wilderness and the solitary place, shall hear it. The isles of the sea shall echo with songs of praise in honour of thee; and upon those who sit in the darkness and the shadow of death, without any saving knowledge, light shall be poured in from THE BRIGHT ANd morning star.'

Any comment of ours, on passages like these, would be superfluous. They speak to the hearts of all, who, like Dr. Hahn, have "found him in whom they believe," and "whom their soul loveth."

We congratulate the father-land of the Reformation, that the mantle of the great Luther is falling upon such worthy successors. We congratulate the University of Leipzig, and those especially there who love the cause of evangelical truth, that so bold, learned, able, and warm-hearted a defender has arisen, to plead its

cause We trust, that, in due time, we shall have more good news from this quarter, to communicate to our readers.

In the mean time, we would follow on, although at a humble distance, in the steps of this fearless advocate of the Gospel. We have the same opposition for substance to contend with, as he; although, for the most part, it is masked as yet under another name. But the time of developement, we trust, is near.. The mask will come off; and the laity, as well as the clergy, cannot fail to have, sooner or later, a full view of what is doing among us, and an opportunity of judging and deciding, whether Rationalism is here to usurp the place of the Gospel, and self-styled Reason to dethrone THE WORD WHO WAS WITH GOD, AND WAS GOD."

SELECTION.

DEATH-BED OF DR. JOHNSON.

The interesting extract which follows, is from an Essay on "True and False Repose in Death," contained in a work recently published in England, by the Rev. S. C. Wilks, and entitled "Christian Essays."

The case of our great English Moralist is a most decisive illustration of the impossibility of discovering any mode of solacing a scripturally enlightened conscience, except that which the Gospel has revealed. Had Dr. Johnson been ignorant of his sinfulness in the sight of God, he might have expired as thousands every day expire, in a blind and fatal repose; or had he been inclined to infidelity, he might have jested, like Hume and others of a similar school, on the subject of his approaching dissolution. Neither, however, of these effects would have constituted that true peace, which his spiritually directed mind so eagerly sought, and which, before his death, he .most certainly obtained.

A few practical remarks upon the subject of the last hours of this illustrious man will not only be a forcible comment upon the foregoing propositions, but will tend to show, that what Dr. Johnson's biographers have been almost ashamed to confess, and have industriously exerted themselves to palliate, constituted, in truth, the most auspicious circumstance of his life, and was the best proof of his increase in religious knowledge and holiness of mind.

Whoever considers with a Christian eye the death of Dr. Johnson, will readily perceive, that, according to the usual order of Providence, it could not have been free from agitation and anxiety. Johnson was a man of tender conscience, and one who from his very infancy had been instructed in Christian principles. But he was, also, in the strict judgment of revealed religion, an inconsistent man. Neither his habits nor his companions had been such as his own conscience approved; and even a short time before his end we