sy; to examine what Trinitarians call "the work of the Spirit," to ascertain whether it requires a third person in the Godhead; and closes with a statement of Unitarian views of the connexions of the Spirit of God with the spirit of man.

Next we have a Discourse by Rev. H. Giles, "Creeds the Foes of Heavenly Faith; the Allies of worldly Policy." Rom. xiv. 5. As to the first point, he shows that Creeds disqualify the mind for the pursuit of truth, generate mental apathy and mental dependence, leave no incitement for study and thought; if Astronomy had been made a Creed at the Council of Nice, and Chemistry at the Westminster Assembly, science would have exhibited a picture similar to that of religion. Creeds act as mighty temptations as the very Satans of Theology, to the covetous and ambitious, to the weak and good. Creeds resist the development, and embarrass the progression of truth; they are foes to Charity, and causes of contention and hatred. They have failed in their objects, and multiplied evils. 2d. Creeds foment civil strife; they have been constructed by men of stern natures, of haughty minds, and of boundless spiritual ambition. They are made in periods of religious strife, when different parties are laboring for ascendency. They become stepping stones to wealth, rank, and power. They are the creatures of the Church, and the Church is the creature of the State. Mr. Giles closes with a long and most eloquent peroration, burning with all the true fire of a pure and heartfelt piety, which can discriminate between the good men who have been good in spite of their Creeds, and the Creeds themselves which have put weapons into ungodly hands.

The last Discourse, which has reached us, is by the Rev. Hugh Stowell, on "The Personality and Agency of Satan. Luke xxii. 31, 32. He begins with a censure upon the unhallowed wit which trifles with this subject and makes a jest of it. The main argument is to prove the Personality of Satan; his Agency is a supplementary topic. There is nothing irrational or unphilosophical, he says, in supposing that there are beings of a nature and order superior to our own, nor is there any presumptive evidence. that a portion of such beings may not have fallen into moral obliquity. The topic, he says, is not within the limits of reason; we must have recourse to Scripture. There we learn

that God, who created man, created a superior order of beings of an uncompounded nature; that a master spirit among them led a part of them into rebellion, and that these recreant spirits are

now reserved in chains and darkness for the great day. The great apostate, in the form of a serpent, beguiled our first parents, and thus obtained over their posterity a mastery, along with his confederates. This horrible combination has ever since been opposing God's holy purposes to a lost world; they even compassed the death of the Lord of Life. ["I have power to lay it down, and I have power to take it again."] Satan is always represented as a conscious and living agent. Of course the Author of this discourse interprets literally all those passages which ascribe activity, scheming, walking up and down, &c. to Satan. All that we have to say upon the matter is, that one who so interprets the figurative delineations of the most figurative language in the world, ought in consistency to hold his hat in his hand as he turns "the corners of the streets," that he may be ready to salute "Wisdom," who we are told stands "crying there." The author consistently carries out his theory, and believes that Satan "still has an immediate agency in distempering the bodies and tormenting the minds of those reprobate persons, whom God may have abandoned to his power." We think he has treated the subject as seriously, as lucidly, and as cogently, as the side which he has taken will admit.

There are still twelve Discourses in the Controversy which we have not yet received. Tthe subjects of them are of great interest. The Controversy is maintained with great power and earnestness on both sides.

G. E. E

MISCELLANY.

SCENES IN JUDEA.

II.

AGAIN I draw from my letters to my mother; for although my recollection is exact and vivid of those days and events, so that, as I think, I could set them down in order, applying to that source alone, and without material error, yet in this the beginning of my history, I shall, I doubt not, more perfectly comply with your wishes, my kinsmen of Rome, if I appear before you in the very form in which I painted myself in those remote days. It was thus then, the second time, that I addressed myself to the blessed Naomi.

"I said, my mother, that I would write again so soon as new events had happened. That necessity presented itself immediately upon my sending to you the letter which I last wrote; if those may be called new events which are to be witnessed, not so much in saparate acts or occurrences, as in the ripening of the time toward some general and final issue. Such seems to me to be the condition of Cesarea. Large numbers of the people, indeed, both of Jews and Greeks, are little concerned by this quarrel with the Governor, being wholly engrossed by the expected games, either preparing to attend them with every circumstance of display, or to receive into their dwellings as visitors, during their continuance, the friends and kinsfolk who make it their five years' custom to assemble at Cesarea at this great festival. But greater numbers, however, although together with the rest they look forward to the games with pleasure, and to the entertainment of both friends and strangers, are much more deeply engaged by the difficulties of which I have already given you some account. The games may occupy their hands, but other interests, hopes, and fears are busy at their hearts. Especially is this the case with the Jewish portion of the population. No one would dream that less than an empire were at hazard, to judge by the demeanor of this people. In truth they seem to me at all times a solemn tribe; and this feature

of their general character is darkened to a gloom like that of night, by the present aspect of their affairs. Their motion through the street is slow and cautious, with eyes cast down, or talking with one another in low and secret tones turning continually with sudden movement the head to this side and that, as if expecting instantly the blow of an assassin, or the insult of a Greek. I confess myself amused not a little as I watch them. But if this is so with the Jews generally or rather with the more zealous portion of them how much more is it true of so fierce a spirit as Philip. Not the dark Casca nor the lean Cassius ever carried in their eyes what so threatened States with ruin and revolt. Although I cannot but judge his cause in the main a right one, yet can I not work up myself to his pitch of fury; but, on the contrary, do what in me lies, partly by reason, and partly by a lighter rhetoric, to soothe his almost disordered mind. My success has been much such as it would have been, had I essayed to stem the northern tide as it rushes in at the open mouth of the Port, making colossal Rome and Asia to tremble on their bases.

"On the morning of the day which preceded the opening of the games, and which was to witness the hearing of the Jewish deputation before Pilate, the air being close and oppressive, I sought the cooler walks of the Garden, and reaching the little arbor of which I have spoken, took out my tablets and wrote. I had been not long thus engrossed, when I was interrupted by the sudden entrance of Anna, with a countenance more than usually expressive of anxiety. She seated herself near me, saying, as she did so, I have come seeking you, and am glad to have found you here, and yet I hardly know why I have come, and I fear lest I deprive you of time that you need for more important objects.' I assured her that I was performing no duty of more importance than writing to my mother, and that her name was the last from my pen, but what I had said I could not inform her. It was, however, no evil report, she might well believe. But what, I asked, was it which disturbed her, for her countenance spoke of some new alarm. 'It is nothing new,' she answered, nor anything, I fear, in which you will think you can serve us, and I hardly can say why I apply to you yet you have inspired us with a strange confidence, and we think that because you are from Rome, while still you are of our own race, you will judge of our affairs more justly than we can do, who are so near, that everything appears of per

haps an unnatural size and interest. In a word, my mother begs you, and I join her in the entreaty, to use whatever power you may possess, to moderate the zeal of Philip, and hold him back from aspiring to be a leader in these affairs. I, alas, can do nothing; for no sooner does he appear with that face of his, and his burning words, than I am straightway kindled with his ardor, and grow as hot as he.' I told her, that what she had now asked of me, I had already of my own mind attempted, but with no good effect whatever. Philip will take no counsellor to his bosom, beside his own impatient spirit, and Simon, who, good as he is, is mad as Philip himself.'

6

"Mad! - Julian? Oh, not quite mad '—

"My dear Anna, you cannot yourself bear the whole truth.' "I will try now say on you must forgive me.' "Take, however, Anna, all that I would say, and not a part only. Philip is mad only in his impetuosity and haste; not wholly in the great purposes which he cherishes. I blame him not that he is restive, as a Jew, beneath Roman oppression, such as I now see it with my own eyes to be. I can with him scorn the base spirits who, with new submissions, are waiting to purchase the forbearance of the Governor. Were I a born Jew of Cesarea, I would with Philip be a Jew in the full possession and enjoyment of my rights, or I would renounce together my faith and my country. A Jew, with the name only, is one who, with wonderful folly invites insult from the whole world, while from that which brings this universal contempt upon his head, he derives neither profit nor pleasure. Here, Anna, I speak the words of experience. I would not that Philip should be the fool that I have been. You will be glad to know that in the few days I have been here, I have lived years, and that the Demon who has so long possessed me is departing. I am not now the fool that I was. I am become a Jew in feeling, at least, as well as in name. Henceforward, if I am still to bear reproach, it shall not be for nought. Such at least is the resolve of to-day. You now cannot doubt that I am on Philip's side, that with him I would fight for the fair rights and the honored name

"Ah! how I bless you,' cried Anna with glowing cheeks, 'for these words. You then think with Philip, that he is right'

"But you came to me, Anna, did you not, that I might oppose him? She answered nothing, but only covered her face with her hands.