"You give me notice of my enemies; ( which have been hidden from ages past, and which have ever presented to the minds of philosophers, insolvable enigmas! but if you fancy that it is rendering me a service, you are mistaken. It has long been a maxim with me, not to consider any one as my enemy. I had much rather you would not interfere with my affairs at all: for you cannot know what I am aiming at. I am satisfied when I see my master pleased, and I am neither more nor less than what he wishes me to be." ON THE EXISTENCE OF THE DEVIL. Now, sir, what are the results of their discoveries? I shall mention two; because I humbly think that the latter owes its existence to the former.* The first then is, that either hell-torments are not eternal, or God is unjust! This, sir, is ignorance with a witness! a conclusion as absurd as it is unphilosophical; it opens the floodgate of error, and truth is lost in the ocean of absurdity. I believe there are some present SIR,-If the following address, which who came to this presumptuous conwas delivered at a monthly meeting, convened for the purpose of discuss-clusion at the last meeting. If there ing doctrinal and other points, be worthy a place in your impartial | Magazine, it is at your service. The query that forms its basis, is,-" Do the Scriptures afford any rational evidence of the existence of that being called the Devil?" After hearing the president say, "I totally deny the existence of that being called the Devil;" and also at a previous meeting, that "either hell torments are not eternal, or God is unjust," being unwilling to see absurdity assume so bold a port, and truth fall a victim to the remorseless darts of error, I divested my mind of those feelings which are too often the bugbear of the credulous; and addressed the chairman as follows: Mr. President,-There is, perhaps, no single expression in the great re- | public of language, that the unbelieving sons of literature despise more, than this plain, this simple word, Devil! They recoil at the idea! they tell us that it is a mere phantom of the imagination! a destructive error! and, from the high pinnacle of human reason, they look down with disdain, and pretend to laugh at it as the prince of impostures! Vain philosophy, and pretended reason, are their great and only potentates, by which they assail truth, and too often establish their system of error. By their subtle reasoning, the mind is carried into the cold regions of barren speculation, and lost in the great vortex of infidelity. From their stupendous elevation, they condescend to tell the world, that they alone breathe the pure atmosphere of reality, that they can develop those mysteries, and unvail those truths, No. 64.-VOL. VI. are, sir, I would ask, what do they know of the justice of that Being who fills immensity with his presence? before whom angels stand confounded? a Being, who doeth what he will in the armies of heaven, and among the inhabitants of the earth? Can they, by searching, find out God, or trace the unfathomed counsels of the Deity? If so, he must cease to be infinite, or they to be finite; for finite can never fathom infinite, nor the less encircle the greater. Perhaps, sir, the most whimsical present will admit, that nothing less than that which is infinite can comprehend infinity; that none but God himself can fathom his own perfections. If so, I would ask again, what does any one present know of the justice of God, which is an essential attribute of his nature? What do they know of his government? Can they trace infinite relations? or view completely the amazing chain of causes and effects? Can they comprehend all the possible forms which justice can assume, and the diversified instances in which it can display itself? Can they see the close connexion that subsists between time and the immense ocean of eternity? between moral actions and their ultimate results? In a word, can they "penetrate all contingencies, all certainties, all probabilities, all realities, all causes and effects,' traverse the illimitable regions of unbounded space, and then survey the intimate connexion that subsists in the great chain of intelli * Voltaire, in his Essay on the "Manners and Spirit of Nations," says, "That as the Jews had no hell, they could have no Devils." Vol. v. p. 423. Ꮓ gent and unbounded being? If not, they have no right to conclude, that God has ever acted contrary to his perfections; or that in eternally punishing sin, he is unjust. Shall we erect a tribunal, arraign his government, question his perfections, and dethrone Omnipotence? Shall we "Snatch from his hand the balance and the rod, Rejudge bis justice, be the god of God?" merely because we cannot trace his counsels, develop his mysteries, or tell how man, who must survive the grave, who must live for ever,—can perform actions, which will entail on their subjects interminable consequences? Now, sir, we know but in part; by and by, we shall know as we are known; and eternity itself shall teach us to unravel the inexplicable mystery. But, sir, the second, and most astonishing result of their discoveries, is, THAT THERE IS NO DEVIL,-that the term means something, I know not what to call it; or rather, I suppose, like the familiar genius of the ancients, just nothing at all. This acceptation of the word reminds me of the term Zamiff, used by one of our metaphysicians; a term, to which the utmost subtlety and extent of the human mind can annex no kind of idea; a something in nature, presumed to be totally distinct from all created and uncreated existence; in fact, a term that signifies nothing.* But, sir, before any one is so arrogant as to conclude that no Devil exists, he should first ascertain the improbability and impossibility of his existence: but, in order to this, it is absolutely necessary for him to comprehend the various links in the ascending chain of possible existence; to develop the realities of the unknown world; to prove that angels (the existence of whom must be admitted to be possible) were not free agents; or if they were free agents, (which we have reason to believe,) in order to support the baseless hypothesis of NO DEVIL, it must be proved, that they never, in a single instance, violated that compact which (considering them as free agents) must necessarily exist between them and the Father of all spirits. But, sir, who present is capable of fathoming this See Drew's Essay on the Immortality and Immateriality of the Soul, sect. v. p. 197. infinite, this bottomless abyss? Where shall we begin? the moment we attempt it, we are lost! We enter a region in which an impenetrable cloud every where encircles us! we gaze and grope! but all is dark, all is unknown, and enveloped in the deepest mystery! Now, sir, consonant with these remarks, is it reasonable to conclude that no Devil exists? Certainly not: ignorance, and our inability to comprehend a fact, can never form a just, a philosophical base, on which to build our conclusions, and rest the fabric of our faith: no; the only ra tional inference under such circamstances, would be, that not being able to demonstrate the existence of the Devil, we have no right to conclude that he does exist: but, sir, this would not at all sanction the conclusion, that, therefore, he does not i exist; because, this would be building the edifice of our knowledge on the very basis of ignorance, which is replete with absurdity. How wild, how extravagant, are the creeds of men! the Devil has been raised by some to the dignity of the Great Eternal; by others, he has been sunk into an absolute nonentity; others, again, have denominated him Conscience, or the anti-christian affections, habits, or vices of men ; while those of a different class contend, that, like other ideal beings that inhabit the boundless regions of imagination, he only exists in name. How furiously contradictory are these opinions! But, sir, if we take scripture for our guide, and build the fabric of our speculations on the sure basis of eternal Truth, we may, without involving ourselves in the painful drudgery of unprofitable research, easily discover the important doctrine of lapsed intelligences, or existing Devils; a doctrine which, if disbelieved, will open a door to infidelity, which all the energies of those who deny the fact will never be able to shut. The term Devil is used in the Bible in almost innumerable instances; some of those passages have been quoted this evening: and, sir, it is to the Bible alone that we must trace the true origin of the doctrine of Devils; for how, or where, or when, should any one dream of such a doctrine as this, a doctrine so univer sally received, unless it were of di- | whole Bible; and, as all that has been advanced against it is mere hypothesis, unsupported by argument, and unauthorized by scripture, I hope, like the bursting bubble on the passing stream, it will soon evaporate into empty air. vine inspiration? The Bible makes known to us, that which philosophy could never develop; and, sir, I feel no hesitation in saying, that unless we admit infernal agency to be a scripture doctrine, we can make no manner of sense of many of its parts; but it must be a complication of absurdities, a jumble of contradictions. For instance, when our Lord was about to perform a miracle on the demoniac, (Mark v. 12.) it is said: The DEVILS besought him, saying, "Send us into the swine, that we may enter them." Now, sir, how absurd would it be to suppose that it was the sins of the man, which besought Jesus to send them into the swine! As to the man's conscience, it could not be that, unless any one present will undertake to prove that a man has many consciences; and if this can be done, our meeting this evening will form a new era in the metaphysical world. I shall, sir, by your leave, propose to the meeting another instance, and I have done. It is in Mark iii. 22. "And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the Devils casteth he out Devils." Now, sir, I believe all men uniformly admit Jesus to have been a virtuous person; but whether they do or not, is of little consequence, because opinions can never alter facts, and the scriptures assure us that "he did no sin, neither was guile found in his mouth." For my own part, the objections which have been, and, were there time, could be raised against the misshapen hypothesis of NO DEVIL, are more convincing to me than all the mighty series of reasoning that has been advanced in support of it, however specious to some present it may appear! You have just laboured to prove, and attempted to explain, the existence of an evil power, without a being. But, sir, how an evil power can exist, without some being in whom that power must inhere, or some being to exert that power, I am at a loss to discover: power without being, is nothing; and whenever we attempt to form in our mind an idea of an abstract power, we attempt to form an idea of a nonentity. If then, sir, you deny the existence of an evil being, you must, as a philosopher, deny that of power; because, to suppose the existence of an evil power, without an evil being, is to suppose the existence of an effect without a cause, which is not only contrary to the received rules of philosophizing, but to common sense,-this being, as it should be, its broad, and only base. You also tell us, that, "according to the best interpreters of the oriental Now, how absurd would it be to languages, the word Devil means a say, He hath conscience, and by the calumniator, an accuser, or an adverprince of consciences casteth he out sary." These, no doubt, sir, are proconsciences! or in other words, He minent features in the Devil's charachath sin, and by the prince of sins ter; they originated with him; they are casteth he out sins: which would be models of infernal genius; offsprings making sin, or conscience, the "cause of the lower world! The Devil is emand the effect, the agent and the patient, phatically the enemy of man; the acthe moving principle and the thing cuser of the brethren; and the advermoved:" but, sir, I refrain from draw-sary of souls; "going about seeking ing the absurd, the unphilosophic con- whom he may devour." clusion; and humbly think, that the doctrine of Devils is as clearly depicted, as any other truth in the The fabricators of the hypothesis of NO DEVIL, say, that they cannot tell how the Devil can do what is ascribed to him, without being omnipotent and omnipresent. Indeed! but, if we admit that a definite is often used for an indefinite number, the mystery is at once developed. Admitting that these terms will apply to men, yet this can be no argument against the existence of lapsed intelligences, No; if we place either of these terms in the room of Devil, in the passages which I have just quoted, we shall be pressed with equal difficulty. He hath calumniator, and by the prince of calumniators casteth he out calumniators, would be equally absurd with the other terms conscience, or sin. So that, sir, you must either remain in the bewildering vortex of absurdity, or admit the existence of some being; and this is all I contend for, call him what you please, for names can never alter the identity of nature. I shall now conclude by saying, sir, that in a subject so abstruse in its nature as the present, in the investigation of which the mind is carried into unknown regions, we must expect that mystery will set a boundary to all human reason, a boundary that we can never pass; and unless we implicitly believe the Bible, we must for ever wander in darkness. Abstracted from revelation, we can neither account for the existence or non-existence of the Devil, for the following obvious reason. The existence of all spirits is above our comprehension, above our nature; and whenever we, on the principles of natural reason, can account for their existence, then it must necessarily cease to be supernatural; and "by attempting to make that to be natural which we admit to be supernatural, we attempt to explain that which we admit to be inexplicable. The rules of duty dictate that we should divest our minds of prejudice, to look into our Bibles; and when this is done, we shall soon discover, that the doctrine of Devils is no bugbear; that hell itself is an eternal, an indestructible reality, a receptacle PREPARED FOR THE DEVIL AND HIS ANGELS." C. W. THOMAS. St. Sedwell's, Exeter, Oct. 10. 1822. THE INQUISITION, THE following incident, which occurred to the late Mr. Cumberland during his residence at Madrid, is a lively picture of the arbitrary and unjust proceedings of the terrible institution of St. Dominic: The fortunate victim. It was as vain to ask to know the charge, as it was impracticable to avoid or resist it; after conditioning for the removal of the soldiers, and some promises of humanity on the part of the judge, I surrendered to that magistrate a young man, born of Irish parents, red-haired, of a fair complexion, and without any impediment in his gait or person. I mention these circumstances, because this officer and his alquazils were in search of his direct opposite, in every particular, viz. of an old felon, an Austrian, black as a gipsy, and Jame in one of his feet by a natural defect in its formation. In spite of the evidence of his own eyes, the judge conducted my guest to prison, hand-cuffed, and hauled between two fiend-like alquazils, in the sight of hundreds of spectators, who followed him through the streets, silently compassionating his ignominy and misfortune. next day his books, papers, and effects were seized and rummaged; but fortunately no food for the holy office, no offence against the state, appeared on the search. In the regular course of proceeding, he should have lain in prison ten or twelve years; but at my instance he was admitted to an examination, and justice was made to quicken her customary pace. When brought before the judge, though every feature in his countenance swore to the mistake of his commitment, the forms of the inquisition were not to be dispensed with, and he was called upon to recapitulate the whole history of his life. When this had passed, and happily nothing had dropped on which his judge could fasten any new matter of crimination, he was coolly informed that he did not answer the description of the felon they were in search of, and that he was at liberty to return to the place from whence he came."-O Spain! these are some of the blessings thou hast recently re covered! "I had in my family," says Mr. Cumberland, 66 a young man of exemplary character, who lived with me in great trust and intimacy, and was a native of that city, universally known and respected in it. He had been my guest but one night, when the next day, at the hour of dinner, the officers of justice entered my chamber, whilst a party of soldiers paraded at my gate, demanding the body of this un-bread." MENTAL BEGGARY. HE," says Colton," that has no resources of mind, is more to be pitied than he who is in want of necessaries for the body; and to be obliged to beg our daily happiness from others, bespeaks a more lamentable poverty than that of him who begs his daily BELIEF OF ANAXAGORAS. ANAXAGORAS, one of the most celebrated of the ancient philosophers, was born about the 70th Olympiad, or 495 years before the birth of Christ, and, at an early age, on some religious account, was condemned to exile. He appears to have been one of those ancient worthies who did not doubt the immortality of the soul; for, being asked upon his death-bed if he wished to be carried back to his own country, "It is no matter," replied he, "for there is a near cut to heaven from every place." G. POETRY. A MORAL REFLECTION ON THE In this gay delightful vision, To the flush of life and joy; 'Tis the jubilee of nature, In the landscape see thy love! Soft and balmy is the morning; Let me in the sweet recesses Of the garden, orchard, grove, Pour to God my warm addresses, Source of beauty, life, and love! In my heart Thyself revealing, All my moral winter chase; Every cold, ungrateful feeling, Soften by the warmth of grace. To a garden turn my spirit, Let my heart, a fruitful field, Water'd by the Saviour's merit, All the bloom of Eden yield. Then, in lovely graces growing, Let my heart thy presence cheer; Every bud in beauty blowing; Summer lasting all the year. Newark. PETER. J. MARSDEN. MATTHEW XIV. 24-33. AT midnight, toiling on the deep, Perceived a distant, shadowy form That shewed it thro' the darkening storm. What may it be? perchance a sail, But mark how swift it comes! and how, In very teeth of such a gale! And, God of mercy! see it now! They looked-and nearer as it drew, Through each a dreadful horror ran, For on their troubled sight it grew Distinct, the semblance of a man! Still nearer now they saw it glare (It glared in their fear-fancying eye,) Full on them, and their loud despair Exploded in a deafening cry. ""Tis he, that spirit stern, 'tis be, The spirit of the storm!" they cry- As when the Almighty's word first spoke They saw 'twas Jesus, and rejoiced; |