qnite certain that no change of system " will effect this, but that change whereby the whole commonwealth becomes a Church of Christ, and then we do expect there will be "better effects produced" than have ever yet been

seen.

DEAR SIR,

I remain,

Yours respectfully,

THE QUESTION OF THE AGE.

TO THE EDITOR OF THE DEFENDER.

J. M.

When Mr. Robert Cooper was at Hyde, in April last, he very politely informed his audience that his friends would sometimes ask him how it was that he devoted so much time to the Bible question, instead of directing his attention more to politics, or to something else; to which he did not hesi tate to reply, because he believed the Bible question to be, The Question of the Age. With the statement contained in Mr. Cooper's reply to the question proposed by his friends, I neither was nor am disposed to quarrel. I cannot find the least fault with it. I regard it as a grand truth-as a most remarkable fact. I regard it as being in perfect accordance with the strictest scrutinywith the dictates of the most enlightened understanding-the most cultivated intellect the most philosophic mind-with the most thorough and intelligent investigation-and with the soundest rules of logical argumentation. It is, therefore, just what I believe, and am anxious to prove, and what, I doubt not, all Christians would earnestly contend for. In the present age, very many questions of interest and importance, relating to governmental affairs, commer cial transanctions,-to history, philosophy, and science, occupy the attention of man; but the Bible question is the principal one. It is not only the question of the age, but we believe it will be the question of every age; and it certainly ought to be the question of every community-of every nation-of every clime -and of all ranks and conditions of men. There is no question in the world which has connected with, and included in, it so much interest, importance, sublimity, and excellency as that of the Bible. My reasons for thinking so are as follow:-1. Because it reveals to us in the most satisfactory manner the. existence of that Almighty, inconceivably great, infinitely wise, infinitely perfect, all-comprehending, self-existent, incomprehensible Being, whom we designate God. In this respect, it beautifully harmonises with the stupendous works of creation.

2. Because it conveys to man the most valuable information it is possible for him to possess, relating to matters of the profoundest interest-of the greatest moment. It gives him a consistent and rational account of the agency by which he was first brought into being. It tells him what he once was,-what he now is, while destitute of the regenerating influences of Divine grace,—what he must be before he can be truly happy,-what he ought to be, and what he may, if he attend to the means which have been kindly provided for his im provement and his blessedness. It tells him how he may obtain the pardon of all his sins; how he may be united to his Creator, and to all his fellow-creatures throughout the globe in one delightful and affectionate society. The Bible assures him that this is not the final state of man, but that he is hastening through his present transitory scene to a future and eternal state of being. It also lays before him the absolute importance of faithfully seeing to it, that all his transactions, studies, contemplations, choices, and decisions have reference to that eternal state of existence. In short, the Bible teaches him how to live,

how to prepare to die, and to secure a fitness for immortal blessedness beyond the grave. These are facts, we are persuaded, which no man, however disposed, has ever been able to disprove.

3. Because it contains a religion which may justly be considered as the only solid basis in the world of piety and morality, of intellectual dignity, of moral excellence, and of all true and substantial happiness. Philosophy and science have never, in any age or country, been able to do for man what Christianity has done; philosophy and science can never elevate and improve the social, domestic, mental, and moral condition of man, as Christianity does, and is excellently calculated to do. Christianity, more than anything else we can mention, is admirably fitted to enable a man to act well his part on earth, and to prepare for a higher and nobler state of existence and enjoyment beyond the present life. Christianity is not only calculated to make its possessors happy in themselves, but also to inspire them with a most benevolent regard for the special welfare and happiness of their fellow-creatures, of every name and of every nation. We, therefore, regard it as unphilosophical and absurd in the highest degree for any man to talk about destroying the Divine authority of the Bible and of Christianity, and of setting them aside, in order that man may be raised from kingcraft and priestcraft to his true position; for Christianity alone shows man what his true position is, and places before him principles, motives, assistances, and influences every way calculated to elevate him to the same. If any of our infidel friends may think that they can disprove the truth of this position, let some one make the attempt, and we shall see how he succeeds.

4. And I believe the Bible question to be the question of the age,' and that it ought to be the question of every community and of every clime, because it contains principles and maxims, which, if universally received and attended to, would completely change the whole face of society from a scene of contention, degradation, and wretchedness, to a scene of peace and joy, order and harmony, union and happiness. All would be friends, and none would be foes. All the moral disorders of our world would be almost if not altogether rectified and banished from among men. Kings and subjects, the learned and the unlearned, the employer and the employed, the rich and the poor, the young and the old, would cherish affection and tenderness towards each other; and thus the whole human family would become one united and happy society. War, and the causes of war, would be for ever driven from our globe. The abominable system of slavery, and the inhumanity of slave-holders, would come to a termination in every region of our world. Frauds, oppression, injustice, and violence would no more be heard of. In short, if the morality and religion of Jesus must have predominant and perpetual sway over every class and every individual upon the face of the earth, domestic disturbances, divisions and quarrels; individual wrongs, and national oppression, would be for ever at an end. And benevolence and goodness, righteousness and peace, enlightenment and knowledge, intellectual dignity and moral excellence, sympathy and brotherly kindness, union and friendship, harmony and happiness, would pervade the whole of society, and be the order of the day.' What a glorious, and delightful, and happy state of things would thus be brought about if all men were to obey the Glorious Gospel of the blessed God.'

NEWSPAPERS.-It appears that the oldest newspapers published in England was established by Nathaniel Butler in 1862; the oldest in France, by Thesphiartes Renandot in the time of Louis XIV., called the Gazette de France, in 1632.

CONSEQUENCES.-The smallest hair casts a shadow; the most trifling act has its consequences—if not here, hereafter,-Jones.

"BIBLE DEFENCE ASSOCIATION."

PROPOSED RULES.

I. That this Society be called the "Bible Defence Association." II. That its object be the defence of the Bible: and the criticism and exposure of all anti-Christian error, with especial reference to the varied forms of modern infidelity.

III.—That the means made use of for the accomplishment of this object be-Lectures, Discussions, Enquiring Classes, Tract Distribution; and any other plan of operation which may be hereafter agreed upon.

IV. That this Society recognizes the following as the fundamental doctrines of the Sacred Scriptures, (and that it does not hold itself responsible for the individual opinions of its members on other minor points,) viz. :

1. The Trinity of Persons in the Godhead.

2. The Depravity of Man in consequence of the Fall.

3. The Atonement and Intercession of Christ.

4. The Justification of Sinners by Faith alone.

5. The Work of the Holy Spirit in the Conversion and Sanctification of Sinners.

6. The Right of Private Judgment in the Interpretation of the Bible.

V. That the affairs of the Society be conducted by a Committee, a Treasurer, and a Secretary, to be elected annually from amomg the members, at a meeting called for that purpose, to be held in the month of September.

VI. That all members of the Society be expected to contribute to (or obtain for) the funds at least Five Shillings annually, payable half-yearly.

VII. That the Committee possess power to dismiss any member who may be found guilty of immorality, and that any person, after having joined the Society, who shall deny the Inspiration of the Bible, will from the time of such act, and by virtue thereof, cease to be considered as having any connection whatever with the Society.

VIII. That all meetings of the Society be opened and closed with

prayer.

IX.-That none of the foregoing rules be altered, except at a general meeting of the Society, called for the purpose.

NOTICES TO CORRESPONDENTS.

The real names and addresses of correspondents required, though not for publication. The Editor does not undertake to return rejected communications.

Our correspondents in different places will do us service by giving us prompt information of what goes on in their localities.

Communications and works for review to be addressed to the Editor, 50, Grainger Street, Newcastle-on-Tyne, either direct, or through the publishers.

London: HOULSTON & STONEMAN, 65, Paternoster Row.

AND ALL BOOKSELLERS.

Hunter & Co., Printers, Grainger Street, Newcastle-on-Tyne.

THE DEFENDER:

a Weekly Magazine,

OF CHRISTIAN EXPOSITION AND ADVOCACY.

Who knows not that truth is strong, next to the Almighty; she needs no policies, nor stratagems, nor licensings to make her victorious, those are the shifts and the defences that error uses against her power.-MILTON.

The whole scheme of theology is based upon the existence of a God-an existence which has never yet been proved, and which, from the very nature of the presumption, is incapable of demonstration. Christian and Atheist alike concur in the impossibility of demonstrating God to the SENSES like a piece of wood or a human being. This of itself is sufficient to throw a doubt upon the mind of any thinking man as to the existence of a hypothesis, for assuredly the belief in a God is nothing better, in the absence of proof which we require for every unseen fact which comes not within our daily cognizance. We have seen men who have visited foreign countries, and, on their numerous evidences, we believe in the existence of these countries; but we have neither seen nor heard of men who have experienced the same evidence of a God,―nay, more than this, we cannot see any necessity for the existence of a God. În everything we find an adaptation of means towards an end-in every cloud, tree, or mineral we find a use in the great laboratory of the universe; but what functions shall we assign for God? The Christian makes him an equity judge, after the style of Jeffries, who can be propitiated by bribes in the shape of servility and prayers. If there was a God, distinct from matter, would there not be plenty of proof for his existence by the espionage which he would direct around No. 23, Vol. I.

us? Would not the churches make it visible by their intercessory prayers ? Would not war, famine, poverty, and crime flee away from the haunts of misery, when Divine aid was sought? If God did exist, his influence would be shed abroad in the mind of every Christian; their countenances would beam with an internal happiness, which it would be madness to assert that (as a body) they possess. And, if God is sunk into an indolent quiescence, of what use is he? Nay, is this not proof sufficient of his non-existence? But I ask, where is the necessity for his existence? If we look through the universe, we shall observe the infinite beauty and harmony of nature-the sun rises and sets-the clouds gather and disperse-the trees blossom-the flowers spring into existence, fade, and die. Matter, through the influence of all its properties, performs its necessitated chemical processes; it changes-decomposes-and re-unites into other combinations, performing a cycle of change-but never is annihilated. The prayers of a Christian (to my knowledge) never altered the properties of a single atom of matter. Fire and water-two relentless compounds---have destroyed millions of Christians at times when they were most useful to the world and their church, and yet, to save their lives, God never altered the effects resulting from the flood and the flame. And, if the powers of matter are so stable, what must we think of the necessity of something Great, which created but cannot arbitrarily destroy some parts of his creation to save a Christian's life? Is not this making the blind powers of matter superior to the power or inclination of a God? In every part of the universe we see the powers and properties of matter, and by the knowledge and observance of these powers our whole existence is moulded; and can there be anything greater than matter? Its ramifications compose our globe; its kingdoms descend to the centre of the earth and are lost in the heavens; we live enveloped in their existence; we can know no other power; it is our parent and out grave; and, if we must have a Deity to suit the ignorance of the people, let Matter, then, be OUR God. And where, then, is the necessity for a Being distinct from matter? To annihilate it (matter) is impossible-to change it, is only what itself is doing every moment of time. That which it is impossible to destroy must have been equally as impossible to create. We cannot conceive of a finite commencement stretching into infinity of duration. Could we encircle this universe with a connected rod of iron, and search out for its primary commencement, we should lose ourselves in a maze of bewilderment. Nay! let us try to throw back our minds to a time when nothing was-when neither matter nor motion existed, and what will then be our emotions? Our minds are a listless blank: they cannot conceive of a nonentity-from nothing, nothing could proceed. Where, then, can there be evidence of a beginning? A beginning with nothing to begin with is a solecism worthy only of the wit of a clown. If, then, matter is indestructible, it must be eternal-we cannot come to any other logical conclusion; and that which is eternal could never have had a commencement. If, on the other hand, the Christian can prove that matter is not eternal, then it must have had a beginning, and this is the only loop-hole through which the necessity for a God' can be smuggled into the supreme court of Reason. The great question, then, on which hangs all Theism, is, whether the universe is CAUSED or un caused. I assert the latter, and for proof refer to the indestructibility and consequent eternity of matter, as well as the impossibility of believing in its nonexistence. If the universe is caused, I demand the proof, and that likewise of the power of its causer. The Christian here is silent, and on this silence Atheism to the Christian's God is justifiable. The absolute demonstration of the Christian's God is necessary to support his affirmative, and owing to the nature of the proof, this cannot be done. Ask him what 'caused' matter?-and he will tell you God. And what is God?-a Spirit is the response. And what is a Spirit ?-something immaterial. And what is that which is immaterial?—